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Apocalypse Culture is compulsory reading for all those con- 
cerned with the crisis of our times. This is an extraordinary col- 
lection unlike anything I have ever encountered— a remarkable 
compilation of powerfully disturbing statements. These are the 
terminal documents of the twentieth century. 

-J. G. BaUard 




Edited by Adam Parfrey 

New York 

Apocalypse Culture Copyright © 1987 by Adam Parfrey and Amok Press. 

“King-Kill 33°: Masonic Symbolism in the Assassination of John F. Kennedy” Copyright © 
1987 by James Shelby Downard. 

“Body Play” by Fakir Musafar first appeared in Love Magazine 83. Reprinted by permission 
of Annie Sprinkle. 

“Theology of Nuclear War” by Larry Kickham first appeared in Covert Action Information 
Bulletin, Number 27. Reprinted by permission of publisher. 

“Art in the Dark” by Thomas McEvilley first appeared in Artforum, Summer, 1983. Reprinted 
by permission of publisher. 

Selection from The Rebirth of Pan by James Brandon reprinted by permission of publisher. 
“Thank God For Comrade P-38” by Red Brigades first appeared in Semiotext(e), 
“Autonomia" issue. Reprinted by permission of publisher. 

Selection from Cosmic Pulse of Life by Trevor James Constable Copyright © 1973 by Trevor 
James Constable. 

All rights reserved. 

ISBN: 0-941693-02-3 

Library of Congress CatalogingJn-Publicalion Data 

Apocalypse culture. 

Bibliography: p. 

Includes index. 

1. Intellectual life — History — 20th century. 

2. Catastrophical , The. 3. Millennialism. I. Parfrey, 
Adam, 1957- . II. Rice, Boyd. 

CB430.A66 1987 001.1 87-11465 

ISBN 0-941693-02-3 (pbk.) 


The following people were of special assistance in preparation of this 
book. It would have been a far different project without their ideas, en- 
couragement, and help: Danna Voth, Ken Swezey, the Parfrey family, Joe 
and Nancy Coleman, Nikolas Schreck, Boyd Rice, Joseph Lanz, Michael 
Hoffman, Peter Lambom Wilson, Jim Fleming, Carlo McCormick, Kris- 
tine Ambrosia, Tim O’Neill, Nancy Butcher, John Zerzan, Jimmy Mc- 
Donough, William Grimstad, Stuart Swezey, Beth Escott, Brian King, 
Laura Lindgren, Eric Daniels, Gregory Whitehead, Colette Brooks, James 
N. Mason, Bill Bates, Gautam Dasgupta, Bonnie Marranca, Jordan 
Tamagni, Mel Gordon, Jack Stevenson, Saraleigh Carney, Terre Baarlaer, 
David Paul, Roger Hawkins, and George Petros. 

There is nothing more terrifying than stupidity. 

— Werner Herzog 




Latter-Day Lycanthropy 17 

Adam Parfrey 

The Unrepentant Necrophile 27 

An Interview with Karen Greenlee 
Jim Morton 

The Time of The End Is Now: 35 

Texts from The Process 
Boyd Rice 

Infernal Texts 39 

Opiates, Brainwashing, and Fasting 43 

A Physiological Understanding of 
the Oracular Process 
Tim O’Neill 

The Disciples of Flesh 47 

Tim O’Neill 

The Last Defense of LSD 53 

Joseph Lanz 

Psychois in Illumination: 58 

LSD’s Internalized Imperium 

A New Dawn Has Come . . . 61 

Adolf Hitler 

Instructions for the Kali- Yuga 63 

Hakim Bey 


Schizophrenic Responses to a Mad World: 69 

Love , Lithium, and the Loot of Lima 
James (Anubis) Van Cleve 

A Metaphysics of Disaster: 75 

The Spurt of Blood As Revelation 
Elinor Fuchs 

Art in the Dark 81 

Thomas McEvilley 

Body Play 101 

Fakir Musafar 

Fakir Musafar Interview 1 05 

Kristine Ambrosia and Joseph Lanz 

Aesthetic Terrorism 1 1 5 

Adam Parfrey 

Interview with Peter Sotos of Pure 125 

Paul Lemos 

The Case Against Art 129 

John Zerzan 


Every Science Is a Mutilated Octopus 1 43 

Charles Fort 

From Orgasm to UFOs: 145 

Wilhelm Reich ’s Contact With Space 
Adam Parfrey 

The Cosmic Pulse of Life 1 48 

Trevor James Constable 

Eugenics: The Orphaned Science 155 

Adam Parfrey 

Nature As Slave: 1 67 

Satanic Technology and the West 
Oswald Spengler, Jim Brandon 

Man A Machine 1 69 

David Paul 

Beyond the Pleasure Principle 1 79 

towards a body without organs 
Gregory Whitehead 

Quantum Mechanics and Chaos Theory 1 83 

Anarchist Meditations on N. Herbert’s 
Quantum Reality: Beyond the New Physics 
Hakim Bey 


Vagaries of Negation: 1 95 

Data on the Decomposition of Society 
John Zerzan 

Let’s Do Justice for Our Comrade P-38 205 

Red Brigades 

The Theology of Nuclear War 209 

Larry Kickham 

From the Mark of the Beast 219 

to the Black Messiah Phenomenon: 

The Chronicles of Ron J. Steele, 

Investigative Reporter and Prophetic Author 
Adam Parfrey 

The Christian Theory of Occult Conspiracy 225 

Damian 1247 (Adjutor 9 = 2) 

Society for the Eradication of Television 
Fact Sheet 


Alchemical Conspiracy and the Death of the West 233 
An Introduction to James Shelby Downard’s 
King-Kill/33 0 
Michael A. Hoffman II 

King-Kill/33 ° 239 

Masonic Symbolism in the 
Assassination of John F. Kennedy 
James Shelby Downard 


INDEX 263 



pox-ridden corpse is arguably not a pleasant sight, yet it is the 

stuff on which the apprentice of communicative diseases cuts his 

teeth. The most successful epidemiologist divests himself of sen- 
timental attachment to the healthy body, and focuses his attention instead 
on the form, nature and communicative implications of the disease. It is 
with this unsentimental spirit of inquiry that Apocalypse Culture must be 

Apocalypse Culture will at first seem picaresque. What does necrophilia, 
for example, have to do with Quantum Theory? Fucking a corpse may be a 
way to assert personal control over the ontological confusion of a 
Quantum universe, in which the notion of God is reduced to a kind of 
cosmic craps game. Many fragile, apocalyptic egos have trouble accepting 
such a theory. A recent National Opinions Research Council poll found 
that 42% of Americans believed they have been in “contact” with the dead. 

Apocalypse Culture embraces contradictions, draws mental ley lines be- 
tween revelatory similarities amongst seemingly dissimilar material, and 
shuns the open-and-shut docu-drama diagnoses of psychological causality. 

This book is divided, for sake of order, into four sections — Apocalypse 
Theologies, Apocalypse Art, Apocalypse Science and Apocalypse Politics. 
The categories are by no means discrete. In a sense, all the phenomena ex- 
plored in this book impinge on theological, scientific, political and artistic 

The most interesting and convincing material has emerged from the 
solitary investigator who has the temerity to consider himself his own best 
authority, in repudiation or ignorance of the orthodoxy factories of 
academia. Thus a preponderance here of what may be termed folk artists 
and folk researchers. The constructions of these folk artists/researchers 
may often seem wildly amiss, laughable, disreputable, but are more worthy 
cultural barometers than often more clever but intellectually and emotion- 
ally corrupt professionals. 

To examine the usual stupefied, amnesiac, greedy, frenetic or pious 
reactions to our apocalypse culture will have the salubrious effect of 
detachment and its possibility of measured remedy. Even recognition of no 
remedy is better than leaving oneself open in the name of fear to manipula- 
tion by charlatans. 




he apocalyptic cleaves to the theology closest at hand — in most in- 

stances, the ones concocted out of the morning newspaper or even- 

ing news. To reiterate these already well-publicized banalities 
would be deadening. 

Instead, we will emphasize a more exotic strain of apocalyptic who are 
beyond the pale of consensual dispensation. Karen Greenlee’s corpse- 
amours and Tim O’Neill’s plaint on metaphysical chubby-chasing, “The 
Disciples of Flesh,” are notable new revivals of a quite ancient tradition of 
sexual utopianism. “Opiates, Brainwashing and Fasting: A Physiological 
Understanding of the Oracular Process” clarifies the role of psychological 
strain in the oracular state practiced by seers and shape-changers such as 
Kristine Ambrosia, profiled in “Latter-Day Lycanthropy.” Invoking the 
beast helps slough off the fetid encasement of one’s “humanity,” an 
apocalyptic molting and shedding. 

New Agers are always in the process of “becoming,” synonymous for a 
Purgatory of questing for spiritual (read bodiless) “perfection.” The 
nihilist, likewise, is intent on perfection, and finds it in the immanence of a 
scourging finality. Both the LSD tripper and Nazi seek an imperium of 
time and space: one inward, the other outward. Both celebrate instinct and 
monumentality, awe and devotion. Ariosophy, so influential to Nazi 
doctrines of volkische nationalism and Aryan racialism, was largely based 
on Madame Blavatsky’s Theosophical monument, The Secret Doctrine 
(1888), which provides the primary source for much of the contemporary 
New Age beliefs and jargon. 

In the East the end time is just part of an inhumanly long cycle which 
belittles the worldly efforts of a single incarnation. (See Hakim Bey, 
“Instructions for the Kali Yuga.”) Today, in the West, The Witches’ Ham- 
mer reappears after a long cat-nap, albeit in altered form. For Christians 
and assorted materialists, the Beast 666 will literally appear in the flesh 
and might be seen eating at White Castle or driving a Mazda. Other ir- 
rationalists posing as secular humanists continue to paint the citizenry of 
South Africa or Nazi Germany with a nasty glow of metaphysical evil 
which once appeared on the canvases of Hieronymus Bosch. Never mind 
the cuisinarts, VCRs, or Bob Geldof. The second millennium has arrived 
on schedule. 


Charles Manson 



From the film 
A Company of 



Adam Parfrey 

If we now consider the wolf in particular, that insatiably mur- 
derous beast of prey, expecially dangerous at night and in winter, he 
would appear to be the natural symbol of night, of winter and of 
death ... But the wolf is not only the most bloodthirsty, he is also the 
swiftest and lustiest of our larger quadrupeds. This hardiness, his 
fierce boldness, his cruel lust for fight and blood, together with his 
hunger for the flesh of corpses which makes him a night visitor of 
battlefields, make the wolf the companion of the God of Battles. 

— W. Hertz, Der Werwolf, Beitrag zur Sagengeschlichte 
One day a wolf’s head comes up from the bush & I looked him in 
the eye — strange, he thought, why? About 10 to 15 minutes later 
other humans come & he hides in his den & they passed by & were 
gone. Two weeks pass & the wolf’s head showed up again, looked 
him in the eye & was gone — he knew then — the wolf knew he was 
hiding from the same humans that they hide from & a little bond 
came between the wolf and the human. A new kind of respect for the 
wolf came to the man. The wolf is smarter than human fools could 
dream of. They are people too.... 

(Charles Manson to Nikolas Schreck, January, 1987) 

I mprisoned during much of World War II in Buchenwald, the scholar 
Robert Eisler saw the beast in civilized man and had nothing but time 
to meditate upon it. His postwar study-as-jeremiad, Man Into Wolf: An 
Anthropological Interpretation of Sadism, Masochism and Lycanthropy 
(1948, Spring Books: London), surveys the bloody trails of mythology and 
history, anticipating the apocalyptic “bitter end which may be as near as 
many of us fear.” In his conclusion, Eisler drops the pretensions of 
scholarship to beseech our faith in the book of Genesis: “If there was never 
a Fall, there can never have been and there can never be a redemption in 
the future. If, however, there was a most definite Fall, if ‘human nature’ 
was originally not lupine but that of a peaceful, frugivorous, non-fighting 
and not even jealous animal ... then there is hope of changing our social 

Conquering — or, rather, controlling — the animal in man is nothing new 
to Christian and industrial societies. The contemporary priestcraft known 
as Psychiatry defines “mental health” as desire gelded to the needs of the 
State. A scholar-cum-reformer such as Robert Eisler, petitioning man to 

iSabio Ulemuolf Sn&octnnation 


“throw off the fatal wolf’s mask,” hopes to tether homo sapiens to the 
Judeo-Christian ideal. 

Oswald Spengler, on the other hand, considered the peace-wish of refi- 
ned intellects the death-throes of a Late Civilization. In The Decline of the 
West Spengler declares, “For world-peace — which has often existed in 
fact — involves the private renunciation of war on the part of the immense 
majority, but along with this it involves an unavowed readiness to submit 
to being the booty of others who do not renounce it.” The enemy of 
civilization, to Spengler, is world-weariness, a loss of the animating spirit 
of the (in the Jungian sense) daimon. 

If wolf-like amorality and aggression is in certain measure necessary to 
the survival of civilization, civilization at all times attempts to protect it- 
self from the lupine individual, [c.f. Freud, Civilization and its Dis- 
contents] Note mass media’s description of a killer or assassin as a “lone 
wolf,” or the characterizing of street gangs as “wolf packs.” Little Red 
Riding Hood as a parable of sexual awakening was effectively treated in a 
recent movie titled The Company of Wolves in which the wolf is portrayed 
as an erotic stranger whose lycanthropic sexuality subverts his social con- 
science. Hard on the heels of Gary Hart’s resignation from the 1988 
presidential race, columnist George F. Will writes: 

Hart’s problem can be called the Wolf Factor. Fred Bames of the 
New Republic reports that Hart recently wrote an autobiographical 
essay in which he claimed that at age four in Kansas he (these are 
Hart’s words) “came almost face to face with a large gray wolf,” and 
that recently in Colorado he ’’tracked a timber wolf 100 yards from 
our door.“ The Audubon Society says that wolves have been vir- 
tually extinct in the West since 1930. 

Wolf meets wolf. 

Judeo-Christianity severed the bond with the Earth-spirits to engage in 
the Talmudic hair-splitting of God-as-legislator. Old habits die hard, 
though, and Nature remains a bewitching force even if the will of Faustian 
men attempt improvements on Her. The call of the wolf, as explained by 
the salacious priest-historian Montague Summers {The Werewolf), was 
strong enough for many to fear in earnest the werewolf and shape-changer 
even as scientific rationalism eclipsed Christianity. 

The Werewolf Corps, organized by Joseph Goebbels at the bitter end of 
WWII, stressed individual acts of terror in order to subvert Allied occupa- 
tion. Teenagers, housewives, violent felons and mental patients were 
loosed in emulation of Wotan and his wolf-companions on “wild night” 
hunts. Effective and feared, the Werewolf Corps has been itself the model 
for many contemporary terror organizations such as the Turkish Gray 


Wolves, who freed Agca to take a potshot at Pope John Paul II. It has been 
suggested by the conspiracy researcher E. Edwin Austin in The Conspiracy 
Tracker that certain notorious mass murder cases evince similarities to 
Werewolf Corps modus operandi, combining slayings of government 
employees with apparent cult rituals. The rock band Radio Werewolf bor- 
rows its moniker from the notorious Goebbels radio broadcasts which ex- 
horted German civilians to fight stealthily and ferociously the Allied oc- 
cupational forces. The Radio Werewolf “Indoctrination” manifesto (see il- 
lustration) celebrates the lunar force of animist apocalypse as a reaction 
against directionless humanity. 

When Christians and other moralists preach against the wolf they are 
propagandizing against pagan mystical states of ecstatic illumination, 
which often go hand-in-hand with reversion to animal-like sadistic 
violence. Notes O.T.O. member Kenneth Grant in Aleister Crowley and 
the Hidden God: the Kundalini (tantric euphemism for the “Fire Snake” of 
sexual enlightenment found in the spine) can be “stirred and sometimes 
fully awakened ... by ... violence carried to the pitch of frenzy, either 
masochistic or the reverse. This unseals primal atavisms, the resurgence of 
which leads directly to the most ancient (i.e., the original) state of con- 
sciousness which, being pure, is cosmic, unlimited.” 

Lycanthropic rites have been revived in Austin Osman Spare’s “Resur- 
gent Atavism” sorceries, Crowley’s Cult of the Beast and Michael Ber- 
tiaux’s Cult of the Black Snake. Bertiaux’s Mystere Lycanthropique invol- 
ves the assumption of the form of the wolf or some other predatory animal 
on the astral plane. Adepts of the Black Snake cult explain the reason for 
this transformation in terms of a need for regaining periodically the con- 
tents of the subconsiousness lost or suppressed during man’s transition 
from the animal kingdom to the world of humans. “I wrenched DOG 
backwards to find GOD; now GOD barks” wrote Aleister Crowley in The 
Book of Lies, no doubt a quadruple or quintuple allusion, of which I find 
only three: the first pertaining to the worship of Sirius, the dog star, so 
prominent in occult eschatology; secondly to the mystical power of revers- 
ing roles of dominance/submission in sado-masochistic sex; thirdly to the 
importance of the dorsal position of the female in many sex-magickal rites. 
Kenneth Grant, quoting Bertiaux in Outside the Circles of Time, infers that 
lycanthropic transformation is perhaps the only way by which, paradoxi- 
cally, the magician may escape this doomed universe into “the next system 
of worlds.” 

Dagon [the God of the Deep symbolic of lunar blood] will come 
again, as will mighty sorceries ... for the mighty beasts of the deep 
have been unleashed and they have gone about their pathway of 
destruction, and far worse than expected ... Hold to the powers I 


have given you, for only by lycanthropic transformation, by being 
and first becoming a monster shall the magician escape. 

The Son of Sam murders, explained away by the mass media as the 
work of a lone schizophrenic, have been linked by Michael A. Hoffman II 
and Maury Terry (the Yonkers-based reporter who broke much of the 
original news of the case) to a Son of Sam cult whose sigils David 
Berkowitz used to decorate his diaries and letters. These sigils bear strik- 
ing resemblance, for example, to those of Bertiaux’s cult. The werewolf 
aspect of the Son of Sam murders arises in Berkowitz’s reliance on instruc- 
tions from dogs to do his deeds. One hears of American “Berserker” cults 
operating in the Vietnam war, modeled on the Viking Berserkers, who 
wore wolf-skins, spoke in wolf-language, and earned a reputation as the 
most maniacal warriors who ever lived. The Viking Berserkers could 
reputedly practice mind-control — rendering their enemies helpless with 
fear — and run wild in battle without shield or armor. 

The image of the human being of feral form is not exclusively a fairy 
tale or media fantasy. Approximately a dozen cases of children raised by 
wolves have been recorded in this century. Reverend J.A.L. Singh, the 
Hindu philanthropist foster father of the wolf-children Kamala and Amala, 
whom he discovered in a wolf den outside of Midnapore, published a diary 
of observations of his most unusual wards in a 1941 book titled Wolf- 
Children and Feral Man. Singh’s description of their appearance is haunt- 

The Change of Appearance: High Jawbones 

... they had prominent differences in feature from ordinary 
children. The formation of jawbones was raised and high. When they 
moved their jaws in chewing, the upper and lower jawbones ap- 
peared to part and close visibly, unlike human jaws. 


The formation of teeth was close-set and uneven with very fine 
sharp edges. The four teeth in line with the eyes, i.e., the canines, 
were longer and more pointed than is common in humans ... The 
color of the mouth inside was blood-red, not naturally found among 

Sitting or Standing 

They could sit on the ground squatting down or in any other pos- 
ture, but could not stand up at all. Their knee joints ... were big, 
raised and heavy, covered with hard corns from walking on all fours. 


At night when you saw the glare, you could not see anything 
round about them but the two blue powerful lights, not even the pos- 


Kamala the Wolf Girl 


sessor of the eyes. You saw only two blue lights sending forth rays in 
the dark, making every other thing invisible beyond the focus curva- 

Sense of Smell 

They had a powerful instinct and could smell meat or anything 
from a great distance like animals. On the fifteenth of September, 
1922, Kamala smelled meat from a distance of seventy yards and ran 
quickly to the kitchen veranda, where meat was being dressed. 

All captured wolf-children have died in captivity. Reverend Singh 
reports that his charges, Kamala and Amala, died at the age of ten and four 
respectively, of “broken hearts.” In 1985 came the news report that another 
Indian wolf-child died in a foster home at the age of ten of “unknown 
causes.” The civilities of modem man apparently murders the beast inside 
him — not to mention his connection to his fellow beasts. Still, it remains 
important for denizens of the naugahyde lounge-chair to dream of their 
connections to nature. Tarzan, Doctor Doolittle, Gentle Ben, Born Free, 
Wild Kingdom, Grizzly Adams, The Day of the Dolphin and National 
Geographic specials warm the heart with sentimental tales of man’s em- 
pathic communication with his fellow animals, all the while an estimated 
one-fourth to one-third of the earth’s animal life has been rendered extinct 
by mankind’s despoilation of the environment. The wolf itself has been 
virtually annihilated from the face of America, with the exception of some 
small sections of the Great Lakes region. 

Our self-annihilating divorce with nature has motivated some contem- 
porary artists to journey deep into our past through trance-oracular time- 
travel. Pain mediums such as Fakir Musafar, interviewed elsewhere in this 
book, and Kristine Ambrosia, a self-styled lycanthrope/Shaman, are busy 
establishing links with discamate entities and archetypes from the distant 
past to heal the neurotic present which blindly ignores its roots in lieu of 
egomaniacal notions of total self-creation. All explorations of inner space 
remain, however, solitary journeys, and the strange worlds discovered in 
trance or seizure are extremely difficult to relate to the earthbound. 

Kristine Ambrosia “called up the wolf’ in a few semi-public 
lycanthropic seizures. “Amping-up” through pounding, repetitive in- 
vocations on tympani precedes the possession, which occurs in a series of 
sudden jerks. Soon the wolf has fully “taken over,” and Ambrosia, on all 
fours, howls woundedly, clawing at the concrete prison of the derelict beer 
vat, into which she had lowered herself for the performance. Physical 
change during the seizure is palpable: a seeming elongation of the back 
and jaw, much the same as Reverend Singh’s wolf-children. A student of 
Transactional Psychology, Ambrosia’s belief in the reality of symbolic ar- 



chetypes informs her view that the wolf is a central force in man’s uncons- 
cious behavior. “If you examine a good percentage of people who go 
through individuation and experience a mental breakdown,” she says, “one 
of the personalities that exists is the wolf.” 

One person who experienced a clinical breakdown and identifies himself 
as Anubis, the jackal-headed Prince of Egypt, is the 75-year-old 
schizophrenic author of Love, Lithium and the Loot of Lima (excerpted 
elsewhere in this book). This inspired manuscript, a prolific ejaculation of 
aphorisms, kabbalistically links names and dates read in books and over- 
heard on television as dire portents of personal and political conspiracy. 
The obsessively sexual text strangely echoes Crowley’s trance-inspired 
Book of the Law in such phrases as: “Lust not love is God. Lust is God for 
the new social order.” This concept — so close to Crowley’s notion of the 
“New Aeon” — should stimulate some thought on occult initiation. Is 
“crossing the abyss” (a euphemism for the occult crisis of eradicating the 
ego) akin to offering up one’s power of reason? If so, how different is this 
from the “leap of faith” which distinguishes Christian from agnostic? 

Perhaps it is not so farfetched to speculate that this resurgence of the 
wolf-archetype is in some measure psychic preparation for the millennial 
calamities which are thought to lie ahead. Teutonic mythology, which best 
expresses the outward conquering of time and space which has been the 
legacy of Western man, tell us that the end of all things would be at hand 
when the greatest of wolves would swallow the sun. The ensuing period 
would be a terrible darkness, about which Lord Byron wrote the following 
verse in Darkness: 

Mom came and went — and came, and brought no day. 

And men forgot their passions in the dread 
Of this their desolation; and all hearts 
Were chill’d into a selfish prayer for light ... 

A fearful hope was all the World contain’d; 

Forests were set on fire — but hour by hour 
They fell and faded — and the crackling trunks 
Extinguished with a crash — and all was black. 

The brows of men by the despairing light 
Wore an unearthly aspect, as by fits 
The flashes fell upon them; some lay down 
And hid their eyes and wept; and some did rest 
Their chins upon their clenched hands, and smiled; 

And others hurried to and fro, and fed 
Their funeral piles with fuel, and looked up 
With mad disquietude on the dull sky, 


With curses cast them down upon the dust. 

And gnash’d their teeth and howled.... 

And War, which for a moment was no more. 

Did glut himself again: — a meal was bought 
With blood, and each sat sullenly apart 
Gorging himself in gloom, ... and the pang 
Of famine fed upon all entrails — men 
Died, and their bones were tombless as their flesh; 
The meagre by the meagre were devoured. 

Even dogs assailed their masters. 



An Interview with Karen Greenlee 

Jim Morton 

aren Greenlee is a necrophiliac. Five years ago she made national 

headlines when she drove off in a hearse and wasn’t heard from 

for two days. Instead of delivering the body to the cemetery she 
decided to spend some time alone with the corpse. Eventually, the police 
found her in the next county, overdosed on codeine Tylenol. She was char- 
ged with illegally driving a hearse and interfering with a burial (there is no 
law in California against necrophilia). In the casket with the body Karen 
left a four-and-a-half page letter confessing to amorous episodes with be- 
tween twenty to forty dead men. The letter was filled with remorse over 
her sexual desires: “Why do I do it? Why? Why? Fear of love, 
relationships. No romance ever hurt like this ... It’s the pits. I’m a morgue 
rat. This is my rathole, perhaps my grave.” 

The letter proved to be her downfall. For stealing the body and the 
hearse, she got eleven days in jail, a $255 fine, and was placed on two 
years probation with medical treatment recommended. Meanwhile, the 
mother of the dead man sued, claiming the incident scarred her psyche. 
She asked for $1 million, but settled for $117,000 in general and punitive 

The press had a field day, the lawyers got rich, and Karen lost her career 
and source of sexual satisfaction. Karen is now more comfortable with her 
sexuality. “When I wrote that letter I was still listening to society. 
Everyone said necrophilia was wrong, so / must be doing something 
wrong. But the more people tried to convince me I was crazy, the more 
sure of my desires I became.” 

The following interview was held in Karen’s apartment, a small studio 
filled with books, necrophilic drawings and satanic adornments. 

Back during the trial, from what I read in the newspapers, it seemed like 
you got very little support. 

No, none whatsoever. The newspapers were the worst. To this day I hate 
reporters. One of them even compared me to Richard Trenton Chase, “The 
Vampire Killer!” What support there was was like family obligations. One 
of my brothers refused to have anything to do with me. He said, “I just 


want to remember her as she was.” He came up to me later and 
apologized, but he still isn’t comfortable around me. My other brother was 
more supportive, but even he had to ask, “How’d you do it?” 

Before the trial I had a boyfriend who found out about it. He got mad 
and slapped me around. He said 1 wasn’t even a woman and I could go 
fuck my dead bodies. 1 was surprised. He knew! Apparently a lot of people 
knew and I don’t know how they knew. 

With guys, they always felt I went for bodies because I was hard up, and 
if I went to bed with them then that would change me and they would be 
the one who would give me such satisfaction 1 wouldn’t need those old 
corpses anymore. I’ve run into that a lot. Sometimes I had guys come on to 
me for just that reason. 

The question I am most often asked is, “How does she do it?" 

Yes, that’s the question! People ask questions like that — even people 
who seem pretty cool, seem to have open minds — then when you tell 
them, they say, “That’s very interesting,” then don’t want to have much to 
do with me. I don’t mind telling people how I do it. It doesn’t matter to 
me, but anyone adept sexually shouldn’t have to ask. People have this mis- 
conception that there has to be penetration for sexual gratification, which 
is bull! The most sensitive part of a woman is the front area anyway and 
that is what needs to be stimulated. 

Besides, there are different aspects of sexual expression: touchy-feely, 
69, even holding hands. That body is just laying there, but it has what it 
takes to make me happy. The cold, the aura of death, the smell of death, 
the funereal surroundings, it all contributes. 

The smell of death? 

Sure, I find the odor of death very erotic. There are death odors and 
there are death odors. Now you get your body that’s been floating in the 
bay for two weeks, or a bum victim, that doesn’t attract me much, but a 
freshly embalmed corpse is something else. 

There is also this attraction to blood. When you’re on top of a body it 
tends to purge blood out of its mouth, while you’re making passionate love 
... You’d have to be there, I guess. 

Of course, with all the AIDS going around ... 

That’s the one reason 1 haven’t tried anything lately. I’m sure I’d have 
found a way to get into one of these funeral homes by now, but the group I 
find attractive — young men in their twenties — are the ones who are dying 
of AIDS. 

Did you usually attend the funerals of your corpse-lovers? 


Yeah. It was convenient working in the funeral homes. I’d get to drive 
out to the cemetery with the family. I’d get to mourn right along with the 
family at the loss of that loved one. Except I was groaning in a little dif- 
ferent tone! People can’t really tell if you’re grief-stricken or passion- 
stricken. I’ve had members of the families put their arms around me and 
say, “We’re so glad you could come!” Then you have to spin this big old 
yam, “Yeah, I knew him in school....” If the guy didn’t have a girlfriend in 
life they think you were ... “Oh, she's the one!” 

You weren’t in Sacramento at the time of the trial, were you? 

No, I was working in a funeral home in another city and going to school 
at the same time. It’s weird, but the day 1 got a telegram about the trial tell- 
ing me to get in touch with my attorney, I went in to the funeral home and 
was fired for things I had done at that funeral home. Somebody, I guess, 
got wise to me. I know I wasn’t seen, but I think somebody just figured it 
out. Of course, they didn’t know anything about Sacramento yet. They 
found out later! The same day, within five hours of each other, two totally 
different things caught up with me. 

I worked in that funeral home for almost a year. That’s where I did a lot 
of my extracurricular activities. I had keys so I’d slip back in after hours 
and spend all night in there. A guy lived at the funeral home in an apart- 
ment downstairs. He drank so he was usually passed out. He had a .357 
magnum under his pillow. 

The guy that court case was about — 

John Mercure? 

Yeah. I understand he was moved out of the cemetery after the trial. 

That happened at the time I was breaking into this funeral home. There 
was a side room, one of the arrangement areas, where they always have 
their case folders out. I read there was an exhumation order for John Mer- 
cure. Then I read something in the paper about it. His mother wanted the 
body exhumed, said she wouldn’t bury her cat there. On the day he was 
supposed to be exhumed I snuck out into a field across from where he was 
buried. I sat out in the field and watched them dig up the body and give 
him to this other mortician. They shipped him back to Michigan. 

When did you first become aware of your necrophilia? 

It’s something I’ve been attracted to all my life. I used to hold funeral 
services for my pets when they died. Had a little pet graveyard. I lived in a 
small town and the fireman’s barbeque was next door to the funeral home. 
To go to the bathroom you had to use the facilities in the funeral home. I’d 
find any excuse I could to go to the bathroom, then I’d take side trips and 


jmberth 1 

Drawing by Karen Greenlee 


wander around the mortuary. 

It didn’t scare you like the other kids? 

No, I loved it! I was real curious. I’d wander around the halls.... 

Do you miss working in funeral homes? 

Yes, terribly! Even if I wasn’t a necrophile, I like mortuary work. I en- 
joy embalming and everything. Except for obese people. The bodies I 
hated working on most were obese people. ’Specially if they’d been autop- 
sied. Their guts would slide out on the floor and shit ... and all this melty 
fat. Yeeeech! 

You said something previously about ‘‘The Vampire Killer,” Richard Tren- 
ton Chase. He was from Sacramento, wasn’t he? 

Yeah, the second funeral home I worked for — I wasn’t working there at 
the time — got the bodies of Chase’s victims, a man and woman and their 
child, so I got to hear the gory details of what the bodies looked like. They 
were really butchered. They were disembowelled with shit stuffed in their 
mouths. Chase started by killing animals and drinking their blood and 
when he wasn’t satisfied with that he graduated to people. He killed this 
couple, then kidnapped their child, killed it and later threw it in a trash can. 
The mortician who embalmed the bodies said he hardly ever got queasy 
about anything, but he got sick when he saw those bodies! 

What’s the weirdest case you ever encountered? 

Hmmm ... There was one kid who fell out of a car while his mother was 
making a turn and she managed to run over his head. Another kid choked 
to death on a cigarette wrapper. One guy committed suicide by shooting 
himself in the head with a pellet rifle. He had to shoot himself several 
times and it took him a while to die, but he finally succeeded. There was 
another guy I worked on. He was a transvestite who somehow strangled 
himself with his nylons. I don’t think it was intentional, I think he was 
trying to achieve heightened orgasm through strangulation and he ended 
up hanging himself. He wouldn’t be the first to make that mistake. 

How about the most unusual funeral? 

One time this bunch of religious fanatics held a funeral for one of their 
members. They didn’t want her embalmed, they just wanted her dressed 
and in the casket. We usually didn’t do that, but we decided to be nice and 
put her up in the stateroom. We were standing outside of that stateroom 
and we heard someone saying, “Rise in the name of Jesus!” They were 
praying and slapping the body. They were talking in tongues. That was 

There seems to be a strong camaraderie between morticians. Almost like a 


secret society. 

Very much so. Morticians are very tight with each other because most 
people won’t have anything to do with them. I used to find if I went to a 
party I’d always be introduced like, “This is Karen and she’s a mortician.” 
But they don’t say, “Here’s Karen — she’s a secretary,” or “she’s a veteri- 
nary assistant.” A lot of people are under the misconception that morticians 
are very straight, very somber. If they ever went back into the prep room 
and heard all the jokes that are cracked it would blow that theory right out 
the window. 

Did any of those morticians ever testify for or against you at the trial? 

One funeral director testified on behalf of funeral practices. He was as- 
ked how often necrophilia occurs. He said, “It’s almost unheard of in this 

That’s a major lie! 

Yes, definitely ... necrophilia is more prevalent than most people im- 
agine. Funeral homes just don’t report it. There was one place that I broke 
into, and I know that they knew something was wrong. They actually 
caught me in the act and let me get away. 

At another place I was working, this guy came up to me and said, 
“Someone’s been messin’ with the body. It looks like they were trying to 
fuck the body!” I said, “Oh my goodness! Really?” I think they figured it 
out later. I know they know now. 

One mortician I worked with used to like to take a trocar [a large hollow 
needle used to suction fluids from corpses] and push it up inside any male 
cadaver’s dick. He’d say, “Oh look, the corpse has got a boner.” This guy 
was really weird. He looked like Larry of the Three Stooges. I think he had 
some necrophilic tendencies. He’d get real upset if there weren’t any 
female bodies to work on. He’d start pacing. I caught him one time in the 
prep room. He said he was just taking a pee in the hopper at the end of the 
table. He was just pulling up his pants when I walked in. I said, “I won’t 
tell if you don’t.” 

You say you were caught in the act of necrophilia once? 

Yeah. I had tried to kill myself and was living in a halfway house a 
couple blocks up from this funeral home. I decided to go to the mausoleum 
and try and kill myself again. The mausoleum had a door connecting it to 
the mortuary. I was sitting in there, real depressed, when, just for the hell 
of it, I decided to try running my driver’s license along the edge of the 
door and click! the door popped open. I couldn’t believe it, so I tried it 
again and the door popped open again! I went into the prep room and there 
happened to be a body in there. I had me some fun, did my thing and for- 


got all about killing myself. I told the folks at the halfway house that I 
stayed the night with friends. I went in there several times. Sometimes 
there were absolutely no bodies, so I turned around and snuck back out. 1 
usually went in the back door. 

About a week later I snuck back into the funeral home. I was on the 
prep table having a good old time, when all of a sudden I felt like there 
was somebody nearby. Next thing, I heard people walking down the 
hallway. I quietly jumped off the table and threw the sheet back over the 
body. My clothes were in quite a state of disarray, and I had blood on me 
and everything else — it had been an autopsy case. There was a casket with 
the lid open in the side casket-room, so I ran and hid behind it. The casket 
was on a church-truck so they couldn’t see me, but they could see my legs. 
It was a man and a woman. They were standing there saying, “Who are 
you? What are you doing here?” One of them said to the other, “You go 
get the gun and call the cops and I’ll stay down here.” I knew I only had 
one chance then, so I busted out and ran. I knew the layout of the place, so 
I just ran down the hall and out of the place and out of the cemetery. 

At the time I still had a friend who worked at the funeral home. He said, 
“Somebody broke into the funeral home. They know it was you.” They put 
in an alarm after that. I think they called the police, but there were never 
any charges. I’m sure they didn’t want the publicity. 

That was the last time I got very close, except for I’ve broken into a few 

Have you seen any changes in people’s attitudes towards necrophilia? 

Yeah, when I came out here I noticed it. It’s almost a fad! They’re not 
really necrophiles, but pseudo-necrophiles. Like a death cult! But there are 
probably a lot of people who would do it if they had the opportunity. 
Perhaps there is this vast network of necrophiles, who, for lack of a forum, 
will never know of each other’s existence. 

Well, there’s Leilah [Wendell’s] group [American Association of 
Necrophilic Research and Enlightenment]. They try and get some infor- 
mation out about it. 

It must be frustrating when people say, “we have to cure you," or, “you’ve 
got to be more like us." 

It is. For a while I found myself thinking, “Yeah, this isn’t normal. Why 
can’t I be like other people. Why doesn’t the same pair of shoes fit me just 
right?” I went through all that personal hell and finally I accepted myself 
and realized that’s just me. That’s my nature and I might as well enjoy it. 
I’m miserable when I try to be something I’m not. And too, a lot of these 
people who are putting me down have hang-ups worse than I have, or they 


do things that might be considered questionable by their peers. 1 had a gay 
friend who, when he found out I was a necrophile, said, “You can go to 
hell for that.” After 1979, when I was put on probation, part of the proba- 
tion requirement was that I seek therapy. I had a really nice social worker. 
She was cool. Very non-judgmental. The more I talked to these people, the 
more I realized necrophilia makes sense for me. The reason I was having a 
problem with it was because I couldn’t accept myself. I was still trying to 
live my life by other people’s standards. To accept it was peace. These 
people who are always trying to change me only helped me get myself 
more in touch with my feelings. I used to go from the therapist’s office to 
the funeral home. It didn’t work, folks! 

Body's theft called 'lightning rod' for anger 


Texts from The Process 

T he Process Church of the Final Judgment was formed in 1964 by 
Robert de Grimston after becoming a “clear” and breaking away 
from the Church of Scientology. Its Manichean outlook went fur- 
ther than medieval dualistic philosophies. Processians taught that through 
love, Christ and Satan have destroyed their enmity and have come together 
for the end — Christ to judge and Satan to execute judgment. They felt that 
members of the Process would lead the New Age after a Revelation-style 
apocalyptic period when Christ and Satan would finally be reconciled. 
Since 1974, a faction broke with de Grimston, calling themselves the 
Foundation Faith of the Millennium. The leaders of this faction, Chris- 
topher de Peyer and Peter McCormick claim an estimated 20,000 hardcore 
members. Says Larson’s Book of Cults, “Foundation advocates certainly 
seem more palatable since they no longer publicly promote the 
Christ/Satan reconciliation theory. But they have not abandoned their basic 
belief in a coming Messiah. Bible students are left to wonder whether such 
a person might well be the Antichrist...” The Process is now seen to be a 
formative influence in the philosophy of Charles Manson as well as the 
contemporary occult groups in London, such as Temple ov Psychick 
Youth. The following selections are culled from early Process literature 
and have been collected together by Boyd Rice. 


“If a man asks: What is The Process? Say to him: It is The End, the final 
ending of the world of men. It is the agent of The End, the instrument of 
The End, and the inexorable Power of The End.” 

(From Process Scripture) 


“My prophecy upon this wasted earth and upon the corrupt creation that 
squats on its ruined surface is: THOU SHALT KILL!” 

(From Jehovah on War) 


“The lamb and the goat must come together. Pure love descended from 
the pinnacle of heaven, united with pure hatred raised from the depths of 

(From the Fear Issue of The Process Magazine, Summer, 1969) 


“Release the Fiend that lies dormant within you, for he is strong and 


ruthless, and his power is far beyond the bounds of human frailty. 

“Come forth in your savage might, rampant with the lust of battle, tense 
and quivering with the urge to strike, to smash, to split asunder all that 
seek to detain you. And cast your eye upon the land before you. Choose 
what road of slaughter and violation you will follow. Then stride out upon 
the land and amongst the people. 

“Rape with the crushing force of your virility; kill with the devastating 
precision of your sword arm; maim with the ingenuity of your pitiless 
cruelty; destroy with the overpowering fury of your bestial strength; lay 
waste with the all-encompassing majesty of your power... 

“For the world can be yours, and the blood of men can be yours to spill 
as you please. And you can have the pleasure of the world through 
violence and the wielding of the sword. And your lust can stride upon the 
face of the land, taking whatever it desires, and discarding the empty husks 
when you’ve sucked them dry.” 

(From Satan On War ) 


“ ... Humanity is mean and corrupt, a liar blinded by its own deception, 
yet cunning within the confines of its ignorance. And humanity is weak, 
and yet strong in its weakness, for humanity by its cunning can suck the 
strength from the truly strong and bring them down with it. And humanity 
breeds death, the death of the soul, and gives life to the torturous conflicts 
of the mind in which the soul has trapped itself. And humanity sustains 
whomever will maintain the corruption and decay which are its life blood. 
And humanity destroys all that promises to bring the spirit of purity and 
oust corruption. And humanity charms with a sweet facade which hides a 
treacherous heart. And humanity talks of love, and leaves the scars of 
hatred in its wake. And humanity cries peace, and brings war. And 
humanity speaks of glory and a magnificent destiny, and leads deeper into 
death and degradation. And humanity is brimful of promises and so-called 
good intentions, yet behind it is a trail of abject failure and betrayal. And 
humanity is afraid for it and is steeped in evil. 

“And as with all things, by its fruit shall we know humanity. And 
humanity’s fruits are foul, bruised and bitter, and rotten to the core. And 
humanity’s home is the earth, and the earth is Hell. 

“Now there is nothing more evil in the universe than man. 

“His world is Hell, and he himself the Devil.” 

(From Humanity is the Devil, May 1968) 


Robert de Grimston, leader of The Process 


The true origin of Garbage Pail Kids 



Something As It Really Is 

Mel Lyman 

I am going to bum down the world 
I am going to tear down everything 
that cannot stand alone 
I am going to turn ideals to shit 
I am going to shove hope up your ass 
I am going to reduce everything 
that stands to rubble 
And then I am going to bum the rubble 
And then I am going to scatter the ashes 
And then maybe someone will be able to see 
Something as it really is 

Full Stop for an Infernal Planet 

Louis Wolfson 

If you consider that around three thousand years ago our poor planet 
was infected with only fifty million copies (while, certainly, a single 
specimen would already have been too many) of the unfortunate human 
species; if you imagine having had at that time a pile of good H-bombs at 
your disposal and having used them to crumble the crust of this damned 
planet Earth and possibly to convert it into a second chain of asteroids, a 
first large ring of such little celestial bodies being located between the or- 
bits of Mars and Jupiter; and if you consider then what a litany of un- 
speakable horrors which still continue and are synonymous with humanity 
would not have occurred ...!! What philosopher would have dreamed, 
thirty-five years ago, of thus attacking the so sick matter which we all are? 
What philanthropist? What man of good will? 

But now we absolutely must not miss the chance — and to have such a 
chance is too good to be true — finally to bring to an end at last this in- 
famous litany of abominations that we all are (collectively and in- 
dividually); and I mean by that, obviously, in a complete atomic-nuclear 
way! The tragedy, the true catastrophe — is that humanity continues ... 
while the divine benediction would be qualified as thermonuclear or some 
equivalent thereof. Not to be of this opinion is to be selfish, criminal, 
monstrous, if not stark mad. 



The Importance of Killing 

Dan Burros 

Man is a killing organism! He must kill to survive! He must kill to ad- 
vance! Let us show them who is the natural elite! Who is the world’s 
greatest killer! White Man! Unsheath your terrible sword! Slay your 
enemies! Kill! Kill! Kill! 

A Philosophical Enquiry into the Origin of Our Ideas of 
the Sublime and the Beautiful 

Edmund Burke 

No passion so effectually robs the mind of all its powers of acting and 
reasoning as fear; for fear being an apprehension of pain or death, it 
operates in a manner that resembles actual pain. Whatever is terrible, 
therefore, with regard to sight, is sublime, too. 

The Lightning and the Sun 

Savitri Devi 

This is the age in which our triumphant Democrats and our hopeful 
Communists boast of “slow but steady progress through science and 
education.” Thanks very much for such “progress!” The very sight of it is 
enough to confirm us in our belief in the immemorial cyclic theory of his- 
tory, illustrated by the myths of all ancient, natural religions (including that 
one from which the Jews — and, through them, their disciples, the Chris- 
tians — borrowed the symbolical story of the Garden of Eden; Perfection at 
the beginning of Time.) It impresses upon us the fact that human history, 
far from being a steady ascension towards the better, is an increasingly 
hopeless process of bastardization, emasculation and demoralisation of 
mankind; an inexorable “fall.” It rouses in us the yearning to see the end — 
the final crash that will push into oblivion both those worthless “isms” that 
are the product of decay of thought and of character, and the no less worth- 
less religions of equality which have slowly prepared the ground for them; 
the coming of Kalki, the divine Destroyer of evil; the dawn of a new Cycle 
opening, as all time-cycles ever did, with a “Golden Age.” 

Never mind how bloody the final crash may be! Never mind what old 
treasures may perish for ever in the redeeming conflagration! The sooner it 


comes the better. We are waiting for it — and for the following glory — con- 
fident in the divinely established cyclic Law that governs all manifes- 
tations of existence in Time: the law of Eternal Return. We are waiting for 
it, and for the subsequent triumph of the Truth persecuted today; for the 
triumph under whatever name, of the only faith in harmony with the ever- 
lasting laws of being; of the only modem “ism” which is anything but 
“modem,” being just the latest expression of principles as old as the Sun; 
the triumph of all those men who, throughout the centuries and today, have 
never lost the vision of the everlasting Order, decreed by the Sun, and who 
have fought in a selfless spirit to impress that vision upon others. We are 
waiting for the glorious restoration, this time, on a world-wide scale, of the 
New Order, projection in time, in the next, as in every recurring “Golden 
Age,” of the everlasting Order of the Cosmos. 

Text from the Temple ov Psychick Youth 

Genesis P-Orridge 







A Physiological Understanding 
of the Oracular Process 

Tim O’Neill 

he first convincing attempts to understand the physiology of 

oracular states was begun during World War II by William Sargant 

in his now-classic works, Battle for the Mind and The Mind Posses- 
sed. In his daily observations of shell-shocked and battle-fatigued soldiers, 
Sargant discovered a correlation between physiological stress and 
psychological responses. 

For thousands of years, shamans, yogis and ascetics had been using fast- 
ing, breath control, pain, and other forms of controlled stress, to induce al- 
tered states of awareness. Sargant’s contribution was to uncover the 
physiological rationale why wnde/stimulation as well as overstimulation of 
the senses can produce the altered state — or in Sargant’s case with the 
Korean war vets, the classic “brainwashing” scenario. 

Sargant observed that four distinct phases seemed to follow each other 
as the body’s reaction to severe and continual stress. The first phase, term- 
ed “protective inhibition,” encompasses a variety of reactive states of 
protective shock. If the stressful stimulus continued, a second phase of 
reaction would arise, which he termed “paradoxical.” Here, while mind 
and body seem to have recovered from the initial shock, even the tiniest 
stimulus provokes extremely violent reaction, and often the inverse of ex- 
pected reactions. (Ice applied to skin producing sweat, etc.) If the stress- 
stimulus continues, a third phase of reaction will emerge: the 
“ultraparadoxical,” in which the subject seems calm and passive, yet the 
basic aspects of his personality have broken into an extremely fluid state. 
The latter is characteristic of the final stage of the classic “brainwashing” 
experience, in which the dominant forces that exist in the subject’s en- 
vironment will be readily accepted into his fragmented personality. A 
fourth phase unites pre-brainwashed fragments of personality along with 
those picked up during the ultraparadoxical phase: the “hypnoid” state. 

The restructuring of personality, or “conversion,” which occurs during 
the ultraparadoxical and hypnoid states, is by no means permanent. In 
studies of soldiers in the Korean War, it was discovered that effects of 
brainwashing tend to fade two or three years after the programming. The 



original personality is never completely destroyed, and its tendency is to 
reconstitute itself after foreign elements have lost their environmental 
reinforcement. On the other hand, the orignal personality hardly ever 
returns to the same form it had previous to the conversion experience. 

The similarity of the brainwashing process to the classic shaman’s crisis 
of dissociation and reconstruction of personality, did suggest itself to Sar- 
gant. His The Mind Possessed examines shamans, faith-healers, mediums 
and voudon-possession in light of physiological processes. Sargant found 
definite metabolic changes which occurred in tandem with the four-phase 
psychological response pattern. He observed that sudden changes in body 
weight, most often a ten or twelve percent loss of weight, accompanied or 
preceded the phase of protective inhibition. Sargant theorized that the 
stress caused changes in the insulin level which then became apparent as 
weight loss. (Sudden weight loss is one of the classic symptoms of low in- 
sulin levels associated with diabetes.) Administering insulin to shell- 
shocked soldiers, Sargant was able to reverse the conversion process as his 
patients’ body weight drifted back towards normal. Fasting has always 
been one of the most popular ascetic devices for inducing altered states, 
and Sargant had suddenly discovered the physiological key to this mystery. 
There were, however, several links missing in a complete understanding 
of the conversion effect. 

When neuroanatomists offered the model of the three-tiered evolu- 
tionary structure in the brain, understanding of the brainwashing process 
achieved greater sophistication. The model for this theory is geologic: the 
brain is viewed as a structure which is layered with three discrete yet inter- 
active masses of increasing sophistication. The first, or “reptilian” layer, is 
the inner core which produces the basic “fighfor flight” response, and in- 
stigates patterns of ritual courtship and conformity to species-wide be- 
havior patterns. The next layer lies above the reptilian brain-stem, and is 
known as the “mammalian” brain, or the limbic system. This structure is 
similar to those found in lower mammals, and is capable of governing 
more complex social and sensory patterns. The mammalian brain, in as- 
sociation with the hypothalmus, is responsible for governing the control of 
appetite, thirst and body weight. Injections of a material known as gold- 
thio-glucose into a certain area of the hypothalmus induce hyperphagia, or 
uncontrolled appetite. Conversely, certain types of damage to the 
hypothalmus results in complete loss of appetite. 

The third layer, the neocortex, is undeveloped in lower animals. Only 
dolphins and high primates share with humans this aspect of brain 
development. The neocortex is theorized to have appeared quite recently in 
man’s evolution, and is thus quite fragile, as opposed to the reptilian and 
mammalian levels which can take a comparatively high level of abuse and 


still be operational. The limbic system acts as a gate or filter to the large 
amounts of sensory data that goes into the neocortex. The pharmaceutical 
components of this “filter” are known as neurotransmitters. Specifically, 
the neurotransmitters facilitate the passsage of electrical sensory inputs 
over the synaptic gaps between neurons. It’s the neurotransmitter’s job to 
block overall electrical activity and also to judge which sensation to allow 
in the neocortex in preference to others. 

The major neural inhibitor, serotonin, has interesting links to Sargant’s 
model for brainwashing. Increased levels of serotonin produce a higher 
rate of sensory inhibition in the limbic system; in short, a sleepy, drowsy 
feeling. Overindulgence in food produces a rise in the rate of serotonin 
production, thus creating the drowsiness associated with extreme post- 
prandial satiation. Fasting causes a lower serotonin level, thus allowing a 
flood of sensory impulses into the neocortex, which interprets them as a 

It is now known that opiates are produced in the reptilian brainstem, 
while evidence for internally-produced hallucinogens is still under debate. 
Hallucinogens act to reduce the effectiveness of inhibitory neurotransmit- 
ters to the point where an often overwhelming flood of electrical impulses 
shake the midbrain and neocortex. Visions associated with LSD-25, 
peyote, pscylocibin and the other hallucinogens are the result of this lower- 
ing of neocortical defenses. The process known as “kindling,” which also 
occurs during Grand Mai seizure, and is characterized by the random 
firing of neurons in the hippocampal region of the limbic system, is the 
result of serotonin-starvation induced by hallucinogenic drugs. Opiates 
seem to work in a direction opposte to that of hallucinogens, which creates 
an understimulation of the neocortex. 

Linking neuroanatomical and neurochemical information to Sargant’s 
discoveries of the brainwashing process provides a fundamental, if primi- 
tive, understanding of the oracular state. Future research in this area may 
discover whether or not specific brain chemistries in the “medium” or 
“oracle” favor the passive state of awareness which remove intrusive sen- 
sations and free awareness for inner dialogue. 



Tim O’Neill 

My deepest and oldest fantasies, of binding and being bound, face- 
less entities behind surgical mask and gown, feeding and being fed, 
as a slender young woman becoming slowly fatter and fatter, ex- 
travagant rolls of flesh confined in obscene black rubber, being 
stretched to the point of bursting, the “black” mysteries of women’s 
clothing and makeup, the pleasures of stockings and panties; the 
great enigma. Lust, gluttony, and domination, the three great drives 
that burn together like an inner Sun, are too powerful to be con- 
tained by mere flesh, even 200 lbs. of it! The assuming of Her gender, 
the bondage, the feeding, the excruciating pleasures of fat rolling 
against itself— one cannot speak lightly of ekstasis under such con- 
ditions. Release from the body into the pure lands of light, squirming 
out of a seeming mountain of rolling flesh constricted by rubber and 
rope is so exquisitely pleasing to Her spirit that She must favor the 
adept with the great caress of Kundalini and the great memory of the 
Demiurgos and his prison that we call Earth. 

S ince I originally wrote a paper titled The Disciples of Flesh in 1983 
for a San Francisco Bay Area group interested in the more recondite 
areas of sexual awareness, I have stumbled upon historical evidence 
supporting my thesis that obesity can be used to induce powerfully altered 
states of awareness. The key breakthrough came about in my study of 
Neolithic/Megalithic cultures of Europe. 

Five to ten thousand years ago, the worship of the great obese Goddess 
of abundance was still in its heyday, as reflected in the “Venus” figurines 
depicting obese and pregnant women found at Willendorf in Austria, Dolni 
Vestonice in Czechoslovakia, Laussel in France, and hundreds of other 
sites from Spain to the Steppes of Russia and Central Asia. 

The one European site that stands out as clearly suggesting the existence 
of a well-organized cult of actual embodiment of the fat Goddess in the 
person of an oracular priestess, is on the island of Malta, just south of 
Sicily. A complement of several temples, constructed out of huge 
megalithic slabs creates a series of mock-underground “grottoes” or 
“caves.” These temples are constructed in curving forms that echo the con- 
tours of the fat Goddess. Found in the burial excavations on one of the 
temple sites were several statuettes of massively obese women reclining 
on low couches, with their eyes closed, as if dreaming or listening to an 


The Oracle of the Hypogeum (Malta, 3000 B.C) 


inner voice. Jean McMann’s Riddles of the Stone Age: Rock Carvings of 
Ancient Europe suggested to me the final piece of the puzzle: “Further, in 
the National Musem Valetta (Malta) one can see ... a wonderful ‘Sleeping 
Lady’ discovered in the main chamber of the Hypogeum [a word meaning 
‘under the earth’] ... Tiny yet monumental, she reclines peacefully as 
though she were a goddess receiving a dream. There has been some 
guesswork about the possibility of a ‘dream cult’ connected with the struc- 
tures. Perhaps, like a vestal virgin, or better, a queen bee, this goddess in 
human form fed on titbits and delicacies, lived in the temple, and dreamed 
rich dreams for the priests to interpret.” 

Finally it all made sense — the ritual fattening could be viewed as a form 
of sympathetic magic. By being fed to bursting, the priestess embodied the 
abundant Goddess whose favor insured rich crops and whose disfavor 
meant famine. The priestess was thus possessed by the spirit of the God- 
dess and took on her form, much as in contemporary voodoo. Research 
into the physiology and neurochemistry of altered states of awareness had 
made it clear that overstimulation of the senses can be just as useful as the 
more usual ascetic noderstimulation in the production of oracular states of 
awareness. Ovmndulgence in food has been proven to produce a dramatic 
rise in the rate of production of serotonin, the neurochemical that filters out 
electrical pulses associated with sensory input from the mid-brain and lim- 
bic system to the neocortex. That is precisely the reason one feels sleepy 
and drowsy after Thanksgiving dinner. Imagine then, stuffing these 
aforementioned priestesses continuously; keeping them in a delicious state 
of indulgence in underground temples — the whole desire was to keep them 
in a perpetual state of oracular dream, untainted by the outside world. 
Their huge bodies became laboratories for neurochemically altered frames 
of awareness, as well as pleasure palaces of the Goddess. 

Aleister Crowley describes this ritual in the novel Moonchild. In service 
of the Lunar Goddess, Crowley’s character Lisa gradually grows into the 
archetypal obese sibylline figure: 

It was part of the general theory of the operation thus to keep her 
concealed and recumbent for the greater part of the day; which as we 
have seen, really lasted nearer twenty-five hours than twenty-four ... 
but with soft singing and music, or with the recital of slow volup- 
tuous poetry, her natural disinclination to sleep was overcome, and 
she began to enjoy the delicious Laziness of her existence, and to 
sleep the clock round without turning in her bed. She lived almost 
entirely upon milk, and cream, and cheese soft-curdled, with little 
crescent cakes made of rye with white of egg and cane sugar; as for 
meat, venison, as sacred to the huntress Artemis, was her only dish. 
But certain shellfish were permitted, and all soft and succulent 


vegetables and fruits. 

She put on flesh rapidly; the fierce, active, impetuous girl of Oc- 
tober, with taut muscles and dark-flushed mobile face, had become 
pale, heavy, languid, and indifferent to events, all before the begin- 
ning of February. 

And it was early in this month that she was encouraged by her first 
waking vision of the Moon ... 

For she had become extremely fat; her skin was of a white and 
heavy pallor; her eyes were almost closed by their perpetual droop. 
Her habit of life had become infinitely sensuous and languid; when 
she rose from recumbancy she lolled rather than walked; her las- 
situde was such that she hardly cared to feed herself; yet she 
managed to consume five or six times a normal dietary. She seemed 
utterly attracted to the moon. She held out her body to it like an of- 
fering ... She was more languid than ever before; that night, it 
seemed to her as if her body were altogether too heavy for her; she 
had the feeling so well known to opium smokers, which they call 
‘clove a terre.’ It is as if the body clung desperately to the earth, by 
its own weight, and yet in the same way as a tired child nestles to its 
mother’s breast ... It may be that it is the counterpart of the freedom 
of the soul of which it is the herald and companion ... And gradually, 
as comes also to the smoker of opium, the process of bodily repose 
became complete: the earth was one with earth, and no longer 
troubled or trammelled her truer self ... She became actely conscious 
that she was not the body that lay supine in the cradle, with the 
Moon gleaming upon its bloodless countenance.... 

( Moonchild) 

Quod erat demonstratum\ Crowley perfectly captures the essence of the 
cultus, yet one factor remains: geography. If one takes Malta as a center 
and then sweeps a great arc through North Africa, Arabia, Turkey, Russia, 
Venice and Vienna, then one has also marked those locales where fat 
women were in fashion well into this century. These are also areas in 
which pre-nuptial fattening of women has been or is still being practiced. 
As Sir Richard Burton points out in his translation of The Perfumed Gar- 
den of the Shaykh Nefzawai, “The word ‘gheba’ means a double chin. The 
arabs have a decided preference for fat women, consequently everything 
pointing to that condition is with them a beauty. Thus, the ridges forming 
upon the stomach of a woman by the development of their stoutness are a 
very seductive sight in the eyes of arabs.” Crowley mentions this in 
Moonchild, and it is also found in Paul Bowles’ The Sheltering Sky, Ed- 
ward Lucie-Smith’s Eroticism in Western Art and particularly in E. A. Wal- 


lis Budge’s Osiris and the Egyptian Resurrection (Vol. II, “Steatopygous 
Women”). My reconstruction of the cult of ritually fattened oracular 
priestesses — though yet to be “proven” by academic anthropology — drew 
upon archetypal images that I had dreamed since childhood. The confirma- 
tion of their “rightness” came as a great moment in my struggle with one 
of the most feared taboos of the modem Anorexic Western World. 

Karen Carpenter (1951-1983), disciple of Anorexia (top) 
Disciples of Flesh (bottom) 


"I was reading that stupid book of Leary's ... I destroyed my 
ego and I didn't believe I could do anything." — John Lennon 



Joseph Lanz 

LSD is to humans what calcium was to amoebas . — Timothy Leary 

D -Lysergic acid diethylamide tartrate Delysid, a.k.a. LSD-25, was 
American youth’s greatest gift, and the fact we have misun- 
derstood and misused it shows what frivolous ingrates we really 
are. Acid offered the one big chance to escape life’s psychic garbage, 
which, twenty years after the psychedelic era’s bellyflop, has now piled up 
above our noses. How can anything else in our contemporary history com- 
pare to those times when kids collectively altered their minds and bodies 
and surrendered all of the psychic control their ancestors had spent cen- 
turies to harness? 

LSD’s first mass ingestions were a healthy response to a culture at its 
autumnal phase, a society so overfed with its technological achievements 
that it recognized the need to become self-reflexive and narcissistic. Never 
were we exposed to greater fits of madness, outlandish histrionics and 
ironies as acid advocates glorified the ills of modem life at the same time 
that they offered a superficial panacea against them. Centuries of Indian 
and Asian philosophy were compressed into a tasteless, colorless and odor- 
less pharmacological unit that could be ingested in the same manner that 
haggard housewives popped their favorite tranquilizers. 

Like the rascal who switches on the lights in a funhouse, the 
Psychedelic Revolution leveled our passive acceptance of mass media’s 
variety show. However, once our illusions were shattered, new ones took 
over. We were still easily hoodwinked, yet smart enough to discern the 
hardware feeding the lies. LSD propaganda was also the media’s supreme 
godchild, playing on the appeal of hypnotic visuals and pop slogans to 
manipulate our perceptions of reality. No social mores were left undisturb- 
ed. And while acid moguls like Timothy Leary and Baba Ram Dass 
sprinkled their treatises with Hindu platitudes, they were well aware, and 
even exploited the fact, that they could never escape Life magazine’s 
bromides or television’s tentacles. Even Leary’s notorious traveling lecture 
about the importance of “set and setting” sounded like jargon spewing 
from some broadcasting executive impressing his colleagues with a new 
plan to hoard Nielsen ratings. Also, the renowned chemists at Sandoz 
would not have had their impetus without the engineers at Zenith and 
Motorola whose pioneering color televisions brought distorted color recep- 
tion into so many homes, enticing kids to perceive the so-called “real” 


world as a tepid, sense-deadening afterglow. Hence, the need for artificial 
methods to correct the inadequacies of our surroundings. 

Before its reputation got polluted by inanities and the odious “back-to- 
nature” cult, LSD promised a touchy-feely incentive for young people to 
apprehend modem science’s most egregious discoveries. Imagine how it 
could have been if, instead of allowing the media to clog our memories 
with mindless jingles and television themes, we could have won a per- 
manent intuitive grasp on the intellectual conundrums of quantum physics, 
The Fallacy of the Excluded Middle, Heisenberg’s Uncertainty Principle, 
Godelian Number Theory, and other notions that violate our time and 
space conventions. By altering our otherwise rut-ridden neural synapses, 
we, of the television generation, had the means to transpose the acausality 
and narrative pandemonium of the Howdy Doody show into daily life, 
perceiving our world as a pressure cooker that could explode into pure 
madness at any moment. Regardless of its unfair rap as an agent for 
entropic pleasure-seeking, LSD offered a strange optimism, a hope that we 
could reach from our minds out into space, and one day construct that in- 
tergalactic maze from which none of us would ever escape. 

We can best see LSD’s cultural impact through its prominence in 
popular music. Before groups like The Chocolate Watch Band and The 
Peanut Butter Conspiracy, rock was plagued by two opposing extremes: 
the puritanical impulse seeking to destroy it, and the populistic slumlords 
(a.k.a. folk and rhythm & blues advocates) wishing to monopolize it. 
However, psychedelia, or acid rock, posed a third alternative with its un- 
precedented ability to alter the adolescent biorhythm, making young 
people respond to their surroundings with a catatonic sensitivty to sounds 
too rarefied for the average clumsy sensors to pick up. 

Before psychedelia, rock and roll wasted its elaborate acoustical tech- 
nology with disingenuous efforts to valorize the noble savage. Then, when 
the first fuzz-tones and strobe lights were plugged into discotheques across 
the country, youngsters celebrated mind over body and technology over 
nature, no longer playing the role of condescending sociologists glamoriz- 
ing primitive rhythms to atone for their parents’ progress. The air was bles- 
sed with moods of cerebral abandon that enticed us to use our technology 
to the hilt without any remorse. 

Through the words of pop theologians and pop psychologists vaunting 
their “expanded consciousness horizon” or “out of the body experiences,” 
mass culture no longer expressed contempt for the over-educated, nor did 
it castigate them for having too large a vocabulary. The more verbose and 
gaudy the apotheoses, the better. Psychedelia even flaunted an academic 
and intellectual chic. Rock lyrics were no longer some groin-grinding sen- 
timents buried beneath tinny guitars and multi-tracks; they were actually 


printed on liner sleeves for listeners to read and overinterpret. In 1967, the 
tube-weaned youngsters got as close to being literary as they will ever get 
by being able to quote The Doors quoting Blake or Jefferson Airplane’s 
pastiches of Lewis Carroll’s Through the Looking Glass and James Joyce’s 

LSD and psychedelia also posed stimulating challenges to rock’s con- 
ventional role as libido prod. Instead of inciting listeners to hump and 
breed, it encouraged them to recline and admire the scenery. While a lot of 
attention was paid to marijuana’s possible role in testosterone depletion, 
LSD was truly the one agent that heralded the male’s feminization. The 
LSD experience, with its accompanying candles, incense and light shows, 
enabled the pretty patterns and colors to take precedence over the girl. 
Men learned to prefer ambience over conquest, becoming more dandified 
as they cultivated an enchantment with the loved one that bordered on 
homoerotica. In The Zombies’ “She’s Not There,” the singer confesses that 
his girlfriend had ceased to be an external entity once he incorporated her 
into his self-image. The Doors tell us in “I Can’t See Your Face In My 
Mind,” that the narrator’s heterosexuality has been violated after he is 
seduced by a group of males (“carnival dogs”). We can even see this ten- 
dency in “Top 40” manifestations — songs like Donovan’s “Lalena” (with 
its implied transvestism) or The Monkees’ “Sometime in the Morning” 
which pays such wistful attention to feminine descriptions that, after a few 
listenings, we realize that the male is actually talking about himself. 

Much like the Exotica craze of the 1950s, psychedelia had no qualms 
about using western musicology to supersede other cultures: raga, chants, 
and certain Japanese koto sounds were often absorbed, then neutralized, by 
bands like The Yardbirds (“Still I’m Sad”), The Rolling Stones (“The Lan- 
tern”), and The Strawberry Alarm Clock (“World on Fire”). The more we 
played with sound, the closer we came to realizing that the music, per se, 
was only a catalyst. We could get equally entranced by the tones of a 
scratching phonograph needle when we were too elevated to get up out of 
our transcendental stupors to turn the record over. 

Like any social movement that offers alternatives to stagnation, the 
Psychedelic Years were fated to be disparaged and destroyed, if not by the 
Dragnet contingent, then by the false idols who turned the whole sentiment 
into an embarrassing parody. Many fables had circulated into the nightly 
news about tripping sun-worshippers burning out their eyes, astral-travel- 
ing mothers dissecting their babies, and sugarcube shamans spattered on 
sidewalks after trying to mimic their favorite totem birds, not to mention 
medical spine-tinglers about chromosomal damage. 

LSD also threatened adolescence’s time-honored rituals. There was 
something downright subversive about trying to replace the pizza parlor 


with the meditation room, or convincing kids that staring for hours at a 
variegated dust speck was better than planning for the varsity dance or ter- 
rorizing street comers. Many acid advocates were aware of their participa- 
tion in a campaign to remedy the damages inflicted by education techni- 
ques, e.g. Intelligence Quotients and programmed learning exercises which 
pigeonholed youth into goal-directed activities and limited their talents to 
single number values. To embellish an idea presented by LSD’s discoverer 
Albert Hoffman regarding the drug’s ability to blur distinctions between 
subject and object: psychogenic drugs encouraged western youth to no 
longer look at their world as if it were an effluvious vagina waiting to be 
punctured. Instead there was a desire to be Mother Nature’s catamite, to 
swoon at her sinuous patterns and mad morphology. LSD enabled us to 
watch our solid world distintegrate without the customary knee-jerk reac- 
tion of reaching for a gun or building a protective fortress. 

The acid experience also provided an effective antidote to that other far 
more insidious drug euphemistically referred to as the “nine to five work 
week.” LSD imagery, whether through the drug or through its influence on 
art and commercial design, disrupted our customary sense of duration. Life 
seemed more distended. Whereas technology is the human body’s ex- 
osomatic aid, LSD was ultimately intended to be an extension of tech- 
nology, taking up where the hypnotic powers of television, cathode rays 
and environmental music began by disengaging part of our consciousness 
so that we may be receptive to such stimuli as subliminal advertising, ex- 
traterrestrial propaganda, or even those childhood traumas lodged deep in 
our memories which forever threaten to smother us. After all, LSD’s attrac- 
tion and revulsion have much to do with the degree we are willing to vio- 
late our most personal taboos, to look at the objects and thoughts we most 
love and fear. That is why psychedelic art was often an attempt to recon- 
cile the reptilian designs we usually find repulsive with the more comfort- 
ing streamlined high-tech patterns. Some of the psychedelic images, espe- 
cially in op art, were very precise, as if derived from the moire patterns 
available on today’s computers, but others were more sinewy, looking 
much like plankton and fungi, such as the asymmetrical structures seen in 
San Francisco rock posters and other Art Nouveau imitations. There is no 
denying the resemblance between visuals encountered in psychedelic ses- 
sions and Ernst Haeckel’s detailed drawings of microbiological life. 

It was, however, inevitable that LSD would leave an apocalyptic legacy. 
While trippers grooved to the sensation of being “pure energy,” an unholy 
collusion of police, psychopaths and advertising consultants turned the 
love-in into a concentration camp. Years later, the punks would make a 
fashion out of all the things that hippies dreaded seeing in their altered 
state, even to the point of trying to look like the genetic defects spawned 


from acid-popping parents. Perhaps the one parable that summarizes 
LSD’s wonder and danger is that of a wise epicure so knowledgable that 
he becomes too mesmerized and passive to fend off the barbarian sneaking 
up from behind. Our empire has fallen. Our guard was down. But the 
masochistic journey felt good. 



L SD arrived via the chemical warfare unit of the CIA and spread like 
ergot poisoning through that media-sponsored phenomenon known 
as hippie culture. During the height of LSD propagandizing, 
Timothy Leary, Ralph Metzner and Richard Alpert published The 
Psychedelic Experience, a “tripping bible” based on The Tibetan Book of 
the Dead which hammers the highly suggestive, drug-inundated soul with 
the nihilistic homilies of Asian sagacity: denial of the body, surrender, 
death. The following quotes delineate the particular state-of-state that 
characterizes chemically-induced apocalypticism. 

My ego was suspended somewhere in space and I saw my body lying 
dead on the sofa. — Dr. Albert Hoffman 

It is no coincidence that Dr. Hoffman discovered LSD after the first 
nuclear chain reaction was achieved by the Manhattan Project. — Dr. Ralph 

We were at the extremist point goofing on clouds watching the movie of 
existence. — Jack Kerouac 

I had literally stepped forth from the shell of my body into some other 
strange land of unlikeness which can only be grasped in terms of as- 
tonishment and mystery, an ecstatic nirvana. — Michael Hollingshead 

When you take acid and the world and your body dissolve into nothing 
but pure energy, nothing to hang onto. Well, that’s the moment of truth, 
right? — Charles Manson to Timothy Leary 

I have never recovered from that shattering ontological confrontation. I 
have never been able to take myself, my mind, and the social world around 
me seriously. — Timothy Leary 

You have to go out of your mind to use your head. — Timothy Leary 


The first drug trips were, for most of us, shell-shattering ordeals that left 
us blinking kneedeep in the cracked crusts of our pie-in-the-sky per- 
sonalities. Suddenly people were stripped before one another and behold: 
we were beautiful. Naked and helpless and sensitive as a snake after skin- 
ning but far more human than that shining knightmare that had stood 
creaking in previous parade rest. We were alive and life was us. — Ken 

When it [Kesey ’s acid tests] was moving right, you could dig that there 
was something that it was getting toward, something like ordered chaos, or 
some region of chaos.... Everybody would be high and flashing and going 
through insane changes during which everything would be demolished, 
man, and spilled and broken and affected, and after that, another thing 
would happen, maybe smoothing out the chaos, then another.... Thousands 
of people, man, all helplessly stoned, all finding themselves in a room of 
thousands of people, none of whom any of them were afraid of. It was 
magic, far-out beautiful magic. — Jerry Garcia 

Turn off your mind, relax, and float downstream . — Tomorrow Never 
Knows, The Beatles 

I was reading that stupid book of Leary’s ... I destroyed my ego and I 
didn’t believe I could do anything. — John Lennon 

We are the freaks of an unknown space/time.... We are the eye of the 
Revolution.... Only when we simultaneously see our magic drugs as an 
ecstatic revolutionary implement, and feel our bodies as the cellular 
macrocosm and galactic microcosm will our spiral/life energy destroy ev- 
erything dead as it races over the planet.... Blown minds of screaming- 
singing-beaded-stoned-armed-feathered Future-People are only the sparks 
of a revolutionary explosion and evolutionary planetary regeneration. 
Neon Nirvanas finally overload their circuits ... as we snake dance thru our 
world trailed by a smokescreen of reefer. — from Acid Armed Conscious- 
ness, The Motherfuckers 

The religion on which I had consciously based my personality had 
dissolved into maya, a hallucinatory facade. — Michael Hollingshead 


lebe Beutfcblanfti 



Adolf Hitler 

A new dawn has come ... We are now at the end of the age of reason. 
The intellect has grown autocratic, and has become a disease of life. A new 
age of magic interpretation of the world is coming, an interpretation in 
terms of will and not of the intelligence. 

* * * * * 

I am freeing men from the restraints of an intelligence that has taken 
charge; from the dirty and degrading self-mortifications of a chimera cal- 
led conscience and morality ... We are bringing to a close the straying of 


We are put down as enemies of the intellect. We are. But in an even 
deeper sense than these conceited bourgeois dolts could possibly dream of. 

All these things that seem so solid are rotten and ready to collapse. I 
need but give them a kick, and we shall be free of the chains of a world 
that has outlived its day. 

Those who are in search of peace and order through dependence, sink, 
whatever their origin, to the inert masses. The masses, however, are 
doomed to decay and self-destruction ... the masses are the sum total of the 
sinking civilization and of its dying representatives. We must allow them 
to die.... 

... The salvation of mankind has never lain in the masses, but in the crea- 
tive mind.... It is not the mass that invents and not the majority that or- 
ganizes or thinks, but in all things only and always the individual man , the 

... Preservation is tied to the iron law of necessity, and to the right to vic- 
tory on the part of the best and the stronger. Therefore, he who would live 
let him fight, and he would not fight in this world of struggle is not deserv- 
ing of life ... 

We need to be brought back to the great truth that only deeds and per- 
petual activity give meaning to life. Every deed has its place, even crime. 


All passivity, all inertia, on the other hand, is senseless, inimical to life. 
From this proceeds the divine right of destroying all who are inert. 

* * *1 * * 

Yes, we are barbarians! We want to be barbarians! It is an honorable ti- 
tle. We shall rejuvenate the world! This world is near its end. It is our mis- 
sion to cause unrest. 

* * * * * 

Nature knows no political boundaries. First she puts living creatures on 
the globe and watches the free play of force. She then confers the master’s 
right on her favorite child, the strongest in courage and industry. 

Trust your instincts, your feelings, or whatever you like to call them. 
Never trust your knowledge. The experts never have the true instinct. You 
must never seek it in them, but only in yourself. 

* * * * * 

The masses need something for the imagination, they need fixed, per- 
manent doctrines. The initiates know that there is nothing fixed, that every- 
thing is continually changing. 

We are motion itself, we are eternal revolution. We shall never allow 
ourselves to be held down to one permanent condition. 

For us the pursuit of power is not an anemic theory. The will to power is 
for us literally the whole meaning of life. We are alive, ALIVE! Let the 
others sleep. 

My teaching is hard. It must be hard. All weakness must be hammered 
away. I want to rear a youth before which the world will shrink back. A 
violently active, dominating, intrepid, brutal youth — that is what I am af- 
ter. Youth must be all those things. It must be insensitive to pain. I want to 
see once more in its eyes the gleam of pride and independence of the beast 
of prey. 

* * * * * 

It is necessary that I should die for my people; but my spirit will rise 
from the grave and the world will know that I was right. 


(Quotes culled by Boyd Rice) 



Hakim Bey 

T he Kali Yuga still has 200,000 or so years to play — good news for 
advocates & avatars of CHAOS, bad news for Brahmins, Yahwists, 
bureaucrat-gods & their runningdogs. 

I knew Darjeeling hid something for me soon as I heard the name — 
dorje linge — Thunderbolt City. In 1969 I arrived just before the monsoons. 
Old British hill station, summer HDQ for Govt, of Bengal — streets in the 
form of winding wood staircases, the Mall with a View of Sikkim & Mt 
Katchenjunga — Tibetan temples & refugees — beautiful yellow-porcelain 
people called Lepchas (the real abo’s) — Hindus, Moslems, Nepalese & 
Bhutanese Buddhists, & decaying Brits who lost their way home in ’47, 
still running musty banks and tea-shoppes. 

Met Ganesh Baba, fat whitebearded saddhu with overly-impeccable Ox- 
ford accent — never saw anyone smoke so much ganja, chillam after chil- 
lamful, then we’d wander the streets while he played ball with shrieking 
kids or picked fights in the bazaar, chasing after terrified clerks with his 
umbrella, then roaring with laughter. 

He introduced me to Sri Kamanaransan Biswas, a tiny wispy middleaged 
Bengali government clerk in a shabby suit, who offered to teach me 
Tantra. Mr Biswas lived in a rickety bungalow perched on a steep pine-tree 
misty hillside, where I visited him daily with pints of cheap brandy for 
puja & tippling — he encouraged me to smoke while we talked, since ganja 
too is sacred to Kali. 

Mr Biswas in his wild youth was a member of the Bengali Terrorist 
Party, which included both Kali worshippers & heretic Moslem mystics as 
well as anarchists & extreme leftists. Ganesh Baba seemed to approve of 
this secret past, as if it were a sign of Mr Biswas’ hidden tantrika strength, 
despite his outward seedy mild appearance. 

We discussed my readings in Sir John Woodruffe (“Arthur Avalon”) 
each afternoon, I walked there thru cold summer fogs, Tibetan spirit-traps 
flapping in the soaked breeze loomed out of the mist & cedars. We prac- 
ticed the Tara-mantra, Tara-mudra (or Yoni-mudra), studied the Tara-yantra 
diagram for magical purposes. Once we visited a temple to the Hindu Mars 
(like ours, both planet & war-god) where he bought a finger-ring made 
from an iron horseshoe nail & gave it to me. More brandy & ganja. 

Tara: one of the forms of Kali, very similar in attributes: dwarfish. 



naked, four-armed with weapons, dancing on dead Shiva, necklace of 
skulls or severed heads, tongue dripping blood, skin a deep blue-gray the 
precise color of monsoon clouds. Every day more rain — mudslides block- 
ing roads. My Border Area Permit expires. Mr Biswas & I descend the 
slick wet Himalayas by jeep & train down to his ancestral city, Siliguri, in 
the flat Bengali plains where the Ganges fingers into a sodden viridescent 

We visit his wife in the hospital. Last year a flood drowned Siliguri kill- 
ing tens of thousands. Cholera broke out, the city’s a wreck, algae-stained 
& ruined, the hospital’s halls still caked with slime, blood, vomit, the li- 
quids of death. She sits silent on her bed glaring unblinking at hideous 
fates. Dark side of the goddess. He gives me a colored lithograph of Tara 
which miraculously floated above the water & was saved. 

That night we attend some ceremony at the local Kali-temple, a modest 
half-ruined little rural roadside shrine — torchlight the only illumination — 
chanting & drums with strange almost-African syncopation, totally unclas- 
sical, primordial & yet insanely complex. We drink, we smoke. 

Alone in the cemetary, next to a half-burnt corpse. I’m initiated into 
Tara Tantra. Next day, feverish & spaced-out, I say farewell & set out for 
Assam, to the great temple of Shakti’s yoni in Gauhati, just in time for the 
annual festival. Assam is forbidden territory & I have no permit. Midnight 
in Gauhati I sneak off the train, back down the tracks thru rain & mud up 
to my knees and total darkness, blunder at last into the city & find a bug- 
ridden hotel. Sick as a dog by this time. No sleep. 

In the morning, bus up to the temple on a nearby mountain. Huge 
towers, pululating deities, courtyards, outbuildings — hundreds of 
thousands of pilgrims — weird saddhus down from their ice-caves squatting 
on tiger skins & chanting. Sheep & doves are being slaughtered by the 
thousands, a real hecatomb — (not another white saheb in sight) — gutters 
running inch-deep in blood — curve-bladed Kali-swords chop chop chop, 
dead heads plocking onto the slippery cobblestones. 

When Shiva chopped Shakti into 53 pieces & scattered them over the 
whole Ganges basin, her cunt fell here. Some friendly priests speak 
English & help me find the cave where the yoni’s on display. By this time I 
know I’m seriously sick, but determined to finish the ritual. A herd of 
pilgrims (all at least one head shorter than me) literally engulfs me like an 
undertow-wave at the beach, & hurls me suspended down suffocating 
winding troglodyte stairs into claustrophobic-womb-cave where I swirl 
nauseated & hallucinating toward a shapeless cone meteorite smeared in 
centuries of ghee and ochre. The herd parts for me, allows me to throw a 
garland of jasmine over the yoni. 


A week later in Kathmandu I enter the German Missionary Hospital (for 
a month) with hepatitis. A small price to pay for all that knowledge — the 
liver of some retired colonel from a Kipling story! — but I know her, I 
know Kali. Yes absolutely the archetype of all that horror, yet for those 
who know, she becomes the generous mother. Later in a cave in the jungle 
above Rishikish I meditated on Tara for several days (with mantra, yantra, 
mudra, incense & flowers) & returned to the serenity of Darjeeling, its 
beneficent visions. 

Her Age must contain horrors, for most of us cannot understand her or 
reach beyond the necklace of skulls to the garland of jasmine, knowing in 
what sense they are the same. To go thru CHAOS, to ride it like a tiger, to 
embrace it (even sexually) & absorb some of its shakti, its life-juice — this 
is the Faith of Kali Yuga. Creative nihilism. For those who follow it she 
promises enlightenment & even wealth, a share of her temporal power. 

The sexuality & violence serve as metaphors in a poem which acts 
directly on consciousness through the Image-ination — or else in the correct 
circumstances they can be openly deployed & enjoyed, imbued with a 
sense of the holiness of every thing from ecstasy & wine to garbage & 

Those who ignore her or see her outside themselves risk destruction. 
Those who worship her as ishta-devata or divine self, taste her Age of Iron 
as if it were gold, knowing the alchemy of her presence. 




T his section will not concern itself with apocalypse as a theme in art (of 
which there are plenty of studies available), but will address the role 
of art within the current apocalyptic Zeitgeist. 

Increasingly, much fine art appropriates (and dilutes) naive, primitive, 
schizophrenic and children’s art. The modernist, Jean Dubuffet, in his 
foreword to Art Brut tells us as much. Why do we now find criminals, 
apes, toddlers and madmen much more worthy of the appellation “artist” 
than schooled professionals? Has the non-Westem model of shamanic in- 
spiration infiltrated our consciousness to the extent that we believe mad- 
ness or unself-consciousness a thru-way to artistic validity (i.e. “truth”)? Is 
this Romantic idea of subjective “truth” the artist’s calling, or should he 
fess up to the cynical Pop riff of art-as-business? Is the artist returning to a 
pre-Christian model of oracularity? Or is the contemporary preoccupation 
with the naive and primitive simply a strategy to psychically escape the 
burden of terrible knowledge into a kind of know -nothingness? 


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S chizophrenic writing is not infrequently possessed of genius since it 
emerges from a dialogue between inner soul and outer surroundings 
unmediated by the burden of “correct” societal conduct. In the 
world of advertising and mass media, the post-hypnotic magic of the sug- 
gestive ad slogan or the metabolic programming of muzak blurs the dis- 
tinction between the perceived and the perceiver. Vide the recent Citibank 
slogan: “We’re thinking what you’re thinking.” The schizophrenic takes 
this sort of programming seriously enough to believe that he is being 
spoken to as an individual and might even reverse the syllogism to read, 
“I’m thinking what Citibank is thinking.” Collected here are some recent 
examples of authentic schizophrenic writings. James Van Cleve’s Love, 
Lithium, and the Loot of Lima is a monumental 700-page work of kab- 
balist-cryptic numerology combined with theories of advanced particle 
physics and a strange obsession with television personalities, Christ, the 
Marquis de Sade, and mass murderers such as Charles Starkweather and 
Caril Fugate. Van Cleve is in his late 70’s and is still institutionalized in a 
home in upstate New York. The following two pieces are actual pieces of 
mail received by a news station in New York City. They are reproduced in 
their original form. 

Love, Lithium, and the Loot of Lima 

James (Anubis) Van Cleve 








I am studying the crucifixion of Christ the Cop by God the Copulation. 
C.F. Cum for Caril Fugate/Cynthia Lubesnik Lust Murder with a LM 
License to Marry. Christ the Cop is a Civilian Cop and needs a Press Card 
Marriage to Protect Him or Her from the Crucifixion by God the Copula- 
tion in Lust Murdering License Marriage. But this Card must be accom- 
panied by a million dollars paid by Check (In Political Chess) to Prevent 
the Crucifixion Since He or She is Married to the People. 





The Relatively Innocent Bystander=RIB=ADAM’S RIB 

The Jews use manic depressive psychophilosophy and associated Demen- 

tial Praecox — Paranoid Type for their pleasure not telling the People. 

EO=Essential Onanism. Tea for Teacher Spring Sacrifice for Spilling 

Seed/Mammalian. White Whale of Womanhood at work with the gift of a 




The cause of war is individual and collective maladjustment of men and 
women in social space. Release from Magnetic Straitjacket Seclusion by 
Gravity, Restriction, Vacuum, Constant Observation. They are free-show- 


ing me how cunt crushes communism. 












Society appears to be largely composed of extremists and habitual 
criminals not normal human animals subjects or citizens of respectable 




This magnetic phenomenon [Van Cleve is referring to his theory of 
“Cyclical Asymmetry”], not only to be viewed as the predisposing cause 
of war, may be considered likewise to qualify as a predisposing influence 
in the cause of cancer, an explanation of the “galactic hiss” noted by 
astronomers in extraterrestrial radio reception, the source of the “voices” 
complained of by patients in mental institutions and certainly the “mag- 


netic straitjacket” painfully endured by all ordinary patients in such con- 
finement, as well as many other distressing conditions and infirmities. 
Shylocke (John Locke, M.D.) the Jew quotes Rene Descartes these days. 
Rene Descartes should have added to his claim that all men are mad 
That all women are whores fucking whores 
Rockefeller Institute 






The fuck is a friendly thing not a deadly weapon intended to put the 
atomic bomb out of business. Even a filthy fuck is a friendly fuck but the 
fuck with the foot is not friendly. 

FF equals 66 equals Fuhrer’s Face Fuck My Fist Finger Fuck. FFF equals 
18 equals age of consent. Find, Fuck and Forget. Point Counter Point. — A. 



Dear Friends. 

There has been a radio communication breach of security between 
the Department of Justice and the television networks. In the Spring of 
1979, the Department of Justice allegedly "bugged" my home and 
transmitted (audio only) to NBC Television St' • J os in New York City. I was 
regularly monitored in my own home by news reporters presenting the 
"Today" Show. Jane Pauley and Tom Brokaw were the hosts at the lime. 
One day, Tom Brokaw changed from the "Today" Show presentation to the 
"NBC Nightly News". Bryant Gumbel became the new host on the “Today" 
Show. It was at this time that I directed Bryant Gumbel to blink his eyes. 
Bryant Gumbel had so much trouble with his eyes blinking that it was 
uncontrollable. I am sure millions of people witnessed this occurance. 

On October 31st, 1984, I met Robert Bazell, the Science Editor for 
NBC Television, New York. Robert Bazell was reporting on the "Baby Fae" 
heart recipient case at Loma Linda University. After waiting outside the 
designated press conference room about five minutes, Robert Bazell came 
walking out. 1 quickly introduced myself, "Robert Bazell, I am Phillip 
Jones!" Robert Bazell said, "Phillip Jones, you could cause me to lose my 
job!" Robert Bazell definitely knew who I was, even though I had never met 
nim before, or had ever sent nim any of my letters. 

To this day, no California Senator or Congressman has ever 
responded to any of my letters, even though I have distributed thousand of 
letters. Numerous Congressmen and Senators from other states have 

My story has not been publicized at all, so far. Whose fault is this? 
Is the news media wrong? Is the Congress to blame? I am not so sure the 
news media is to blame. No matter which news reporter you decide to 
watch in the evenings, whether it is Tom Brokaw, Peter Jennings or Dan 
Rather, you are sure lo see they blink tneir eyes intentionally. 

One time, down in New Orleans, a local news station did a report on 
a man who thought he could talk to the monkeys at a local zoo. The report 
turned out to be absurd. It is difficult to believe that the Federal 
Government has the power to deny the press their freedoms. 

I expect all of you to respond. You are welcome to respond in person 
if you want. I recommend you respond in person, because the breach 
involves Top Secret Security. 



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Elinor Fuchs 

Either we shall be able once again to entertain a religious idea of 
the theater ... or we might just as well ... recognize that we are no 
longer good for anything but disorder, famine, blood, war, and 

(Antonin Artaud, An End to Masterpieces) 

A rtaud’s four-page play, The Spurt of Blood, written in 1925, is the 
chief practical exhibit of Antonin Artaud’s “Theatre of Cruelty.” 
In a theater that seeks to exorcise disorder, famine, blood, war and 
epidemics, Artaud goes beyond Genesis to Revelation. In fact, the entire 
scriptural sweep — Paradise, the Fall, the world, the end of the world, a 
fresh Paradise — is impact in Artaud’s few pages. Can Artaud, the enemy of 
“masterpieces,” write bible plays? 

THE YOUNG MAN: I love you and life is wonderful. 

THE GIRL: ( With a tremor of intensity in her voice.) You love me 
and life is wonderful. 

THE YOUNG MAN: (In a lower tone.) I love you and life is won- 

THE GIRL: (In an even lower tone that his.) You love me and life is 

THE YOUNG MAN: (Suddenly turning away.) I love you. (A 
silence.) Come here where I can see you. 

THE GIRL: (Same business, moves so that she is facing him.) There. 
THE YOUNG MAN: (In an excited, high-pitched voice.) I love you, 
I am tall, I am clear, I am full, I am dense. 

THE GIRL: (In the same high-pitched voice.) We love each other. 
THE YOUNG MAN: We are intense. Oh, what a well-made world. 
(A silence.) 

(The Spurt of Blood) 

Paradise-love-sex, always linked, even at the Beginning. We find out 
later that the Young Man and the Girl are brother and sister, but Adam and 
Eve were of the same flesh too. As if she lacks an independent will, the 
Girl repeats the Young Man Adam’s words: not “I love you” but “You love 


me.” She remains his rib, he her roof (rib: from rebh — Germanic, to roof 
over). They remain safe within the “Garden,” but then they face each 
other, sense the Other.... 

The same year he wrote The Spurt of Blood, Artaud explored a 
relationship between another exemplary pair in an epistolary fragment. 
Again he links Paradise and sexual expectation. 

His thoughts are beautiful leaves, level surfaces, successions of cen- 
ters, clusters of contacts among which his intelligence glides without 
effort ... He glides from one state to the next. He lives. And things 
inside him shift like grain in a sieve. The question of love becomes 
simple ... He feels in himself the exaltation of roots, the massive ter- 
restrial exaltation, and his foot on the body of the turning earth feels 
the mass of the firmament.... And Abelard, becomes like a dead man, 
and feeling his skeleton crack and vitrify, Abelard cries out, at the 
vibrating point and climax of his effort ... 

( Heloise and Abelard) 

But now follows a Fall, a catastrophic detumescence. 

He is seized with nausea. His flesh within him turns its scaly shaft, 
he feels his hair bristle, his stomach blocked, he feels his penis melt 
... and suddenly with a snip of shears ... 

( Heloise and Abelard) 

In the second scene of The Spurt of Blood, Artaud’s Fall is not sexual or 
personal but eschatological. In this cosmic descent all is pulled down, 
stars, bodies, human culture. In An End to Masterpieces, Artaud writes, as 
if to educate the Young Man in the Garden, “We are not free. And the sky 
can still fall on our heads. And the theater has been created to teach us, 
first of all, that.” 

(There is heard the sound of a huge wheel turning and making a 
wind ... Then one sees Wo stars collide and a series of legs of living 
flesh turning with feet, hands, heads of hair, masks, colonnades, por- 
ticoes, temples and alembics which fall, but more and more slowly, 
as if they were falling in space, then three scorpions one after the 
other with exasperating, nauseating slowness.) 

THE YOUNG MAN: ( Shouting at the top of his lungs.) Heaven has 
gone mad. (He looks at the sky.) Let’s get out of here. (He pushes 
the Girl in front of him.) 

(The Spurt of Blood) 

Artaud abandons the Bible for the world in all its banal shabbiness, 
repulsive fleshliness. Enter the Wet Nurse with huge breasts and the 
medieval Knight who stuffs his mouth with Swiss cheese. Here the Bibli- 


cal cycle gives way to the theatrum mundi , and a vile world it is. First the 
Boy and Girl are coarsely de-idealized by their “parents.” 

THE KNIGHT: What the hell is the matter with you? 

THE WET NURSE: Our girl over there, with him ... they’re fucking. 
THE KNIGHT: I don’t give a shit if they’re fucking. 

( Enter the Priest, the Shoemaker, the Whore, the Beadle, the Judge, 
the Peddler. Everyone is here, the Young Man turns Everyman, in 
search of the Absolute. “I saw, I knew, I understood ... 1 can’t stand it 
any more!” he cries. He is searching for his “wife.”) 

THE PRIEST: To what part of her body did you most often allude? 

THE PRIEST: (With a Swiss accent.) But that’s out of date. We don’t 
look at it that way. For that you must go to volcanoes, to 
earthquakes ... And that’s it, that’s life. 

THE YOUNG MAN: (Very impressed.) So that’s life! Well, every- 
thing is a mess. 

(The Spurt of Blood) 

Whether through Artaud’s actual intent or his imaginative link with the 
apocalyptic, the similarity between Artaud’s imagery and that of The Book 
of Revelation is striking. Both depict earthquakes and blood in the sky. In 
both are represented the Great Whore, who in both is exposed in a hideous 
nudity. In Artaud the Whore’s hair catches fire, in John, her flesh. In both is 
a plague of scorpions, emblem of the Fall, sexual license, treachery and 

(Suddenly it becomes night on the stage. The earth trembles. Thun- 
der rages, lightning zigzags in all directions ... all the characters 
begin to run, get in each other's way, fall down ...) 

(The Spurt of Blood) 

And, lo, there was a great earthquake; And the sun became black as 
sackcloth of hair, and the moon became as blood ... And the kings of 
the earth ... and every bondsman, and every freeman hid themselves 
in the dens and in the rocks of the mountain. 

(Revelation, 6: 1 2- 1 7) 

(An enormous hand seizes the Whore’s hair, which catches fire and 
expands visibly.) 

A GIGANTIC VOICE: Bitch, look at your body! (The Whore's body 
appears absolutely naked and hideous under the blouse and skirt, 
which becomes like glass.) 

(The Spurt of Blood) 

And I saw as it were a sea of glass mingled with fire ... And I saw a 


woman sit upon a scarlet-colored beast ... And upon her forehead 
was a name written, MYSTERY, BABYLON THE GREAT, THE 
EARTH ... And the ten homs which thou sawest upon the beast, 
these shall ... make her desolate and naked, and shall eat her flesh, 
and bum her with fire. 

(, Revelation , 15:2/17:5-18) 
THE WHORE: Leave me alone, God. (She bites God on the wrist. A 
huge spurt of blood slashes across the stage ...) 

(The Spurt of Blood) 

And I saw the woman drunken with the blood of the saints. 

(Revelation 17:6) 

(When the lights come on again, all the characters are dead and 
their bodies are lying all over the ground.) 

(The Spurt of Blood) 

The correspondence between Artaud and John goes beyond imagery to 
structure. In both are three women, Mother, Virgin and Whore. The Whore 
of Babylon and the virginal New Jerusalem may be likened to Artaud’s 
Bawd and his virginal Girl. The mother in Revelation is of course The 
Woman Clothed in the Sun of Chapter XII. Artaud’s mother “clothed in the 
sun” is none other than the Wet Nurse. 

The Wet Nurse returns carrying the dead Girl, and drops her “like a 
package.” The Nurse has lost her breasts, the Knight demands his Swiss 
cheese. We appear to have left behind the final agony of the cosmos for the 
petty defilements of the world. Now Artaud’s horrific parody of the 
Woman: flirtatiously, the Nurse lifts her skirts while the Young Man 
freezes like a “petrified marionette.” 

(An enormous number of scorpions emerge from under the Wet Nur- 
se’s skirts and begin to swarm in her vagina, which swells and splits, 
becomes vitreous, and flashes like the sun. The Young Man and the 
Whore flee like victims of brain surgery.) 

(The Spurt of Blood) 

The obscenity of the body fills the horizon like a war. God is sold on the 
plains of sex, cries Artaud’s Abelard. And to men “which have not the seal 
of God in their foreheads,” says Revelation, “their torment was as the tor- 
ment of the scorpion.” Without God, the Young Man is assaulted by a 
plague of scorpions, a swelling boil of death and putrefaction between his 
mother’s legs. Yet the cycle is not complete. From revulsion and obscenity 
come a new beginning. 

THE GIRL: (Getting up in a daze.) The virgin! So that’s what he 


was looking for. (Curtain.) 

(The Spurt of Blood) 

And he that sat upon the throne said, Behold, I make all things new. 
And he said unto me ... come hither, I show thee the bride, the 
Lamb’s wife. 

(Revelation, 21:5-10) 

At the end of Revelation comes the New Jerusalem, the shining city of 
purity. At the end of The Spurt of Blood is a hinted return to cosmic vir- 
ginity — the innocence of Eden. “The shape of history implied by Revela- 
tion is a circular one,” writes M.H. Abrams. “The Endzeit is a recovery of 
the Urzeit. The heaven and earth that God in the beginning had created he 
ends by recreating.” 

At the end of Clear Abelard, the successor fragment to Heloise and 
Abelard written two years later, Abelard becomes Artaud himself. The joy 
of consummation is past. He lies in his sepulcher, her insect-bony hand 
lifts its lid. Her voice sounds “like a she-goat in a dream.” She trembles, 
“but he trembles much more than she,” for his true identity is now 

Poor man! Poor Antonin Artaud! For it is indeed he, this impotent 
wretch who scales the stars, who tries to pit his weakness against the 
cardinal points of the elements, who ... tries to create ... an image 
that will stand. If he could ... provide at least a metaphysics of disas- 

(Clear Abelard) 



in memory of the 
Romanische cafe in 
Berlin one afternoon in 
May of ’32, 
and because I pray 

give you the 
grace to remember 
all the wonders 
by which HE (sic) 


this very day 

Kudar dayro Zarish Ankkara 

3 December 1943 

Antonin Artaud 



Thomas McEvilley 

he development of the conceptual and performance genres changed 

the rules of art till it became virtually unrecognizable to those who 

had thought that it was theirs. The art activity flowed into the dark- 
ness beyond its traditional boundaries and explored areas that were 
previously as unmapped and mysterious as the other side of the moon. In 
recent years a tendency has been underway to close the book on those in- 
vestigations, to contract again around the commodifiable aesthetic object, 
and to forget the sometimes frightening visions of the other side. Yet if one 
opens the book — and it will not go away — the strange record is still there, 
like the fragmentary journals of explorers in new lands, filled with ap- 
parently unanswerable questions. 

When Piero Manzoni, in 1959, canned his shit and put it on sale in an 
art gallery for its weight in gold; when Chris Burden had himself shot in 
the arm and crucified to the roof of a Volkswagen (in 1971 and 1974 
respectively); when two American performance artists, in separate events, 
fucked human corpses — how did such activities come to be called art? In 
fact the case at hand is not unique. Similar movements have occurred oc- 
casionally in cultural history when the necessary conditions were in place. 
Perhaps the most striking parallel is the development, in the Cynic school 
of Greek philosophy, of a style of “performance philosophy” that parallels 
the gestures of performance art in many respects. If this material is ap- 
proached with sympathy and with a broad enough cultural perspective it 
will reveal its inner seriousness and meaning. 

One of the necessary conditions for activities of this type is the will- 
ingness to manipulate linguistic categories at will. This willingness arises 
from a nominalist view of language which holds that words lack fixed on- 
tological essences that are their meanings; meanings, rather, are seen to be 
created by convention alone, arbitrary, and hence manipulable. Ferdinand 
de Saussure pointed toward this with his perception of the arbitrariness of 
the link between signifier and signified. Even more, Ludwig Wittgenstein, 
by dissolving fixed meaning into the free-for-all of usage, demonstrated a 
culture’s ability to alter its language games by rotations and reshapings of 
the semantic field. By manipulating semantic categories, by dissolving 
their boundaries selectively and allowing the contents of one to flow into 
another, shifts in cultural focus can be forced through language’s control of 
affection and attitude. In the extreme instance, a certain category can be 
declared universal, coextensive with experience, its boundaries being ut- 


terly dissolved until its content melts into awareness itself. This univer- 
salization of a single category has at different times taken place in the 
areas of religion, philosophy, and, in our time, art. 

A second necessary condition is a culture that is hurtling through shifts 
in awareness so rapidly that, like the tragic hero in Sophocles just before 
the fall, it becomes giddy with prospects of new accomplishments hardly 
describable in known terms. At such moments the boundaries of things 
seem outworn; the contents flow into and around one another dizzyingly. 
In a realm that, like art some twenty-five years ago, feels its inherited 
boundaries to be antiquated and ineffective, a sudden overflow in all direc- 
tions can occur. 

The tool by which this universalization of the art category was effected 
is a form of appropriation. In the last few years appropriation has been 
practiced with certain limits; the art category as a whole is left intact, 
though inner divisions such as those between stylistic periods are 
breached. The model of Francis Picabia is relevant here. But twenty-five 
years ago appropriation worked on the more universalizing model of 
Duchamp. In this case, the artist turns an eye upon preexisting entitities 
with apparent destinies outside the art context, and, by that turning of the 
eye, appropriates them into the art realm, making them the property of art. 
This involves a presupposition that art is not a set of objects but an attitude 
toward objects, or a cognitive stance (as Oscar Wilde suggested, not a 
thing, but a way.) If one were to adopt such a stance to all of life, 
foregrounding the value of attention rather than issues of personal gain and 
loss, one would presumably have rendered life a seamlessly appreciative 
experience. Art then functions like a kind of universal awareness practice, 
not unlike the mindfulness of southern Buddhism or the “Attention!” of 
Zen. Clearly there is a residue of Romantic pantheistic mysticism here, 
with a hidden ethical request. But there is also a purely linguistic dimen- 
sion to the procedure, bound up with the nominalist attitude. If words 
(such as “art”) lack rigid essences, if they are, rather, empty variables that 
can be converted to different uses, then usage is the only ground of mean- 
ing in language. To be this or that is simply to be called this or that. To be 
art is to be called art, by the people who supposedly are in charge of the 
word — artists, critics, curators, art historians, and so on. There is no appeal 
from the foundation of usage, no higher court on the issue. If something 
(anything) is presented as art by an artist and contextualized as art within 
the system then it is art, and there is nothing anybody can do about it. 

Conversely, the defenders of the traditional boundaries of the realm will 
be forced to reify language. They will continue to insist that certain things 
are, by essence, art, and certain other things, by essence, are not art. But in 
an intellectual milieu dominated by linguistic philosophy and structural 


linguistics, the procedure of appropriation by designation, based on the 
authority of usage and the willingness to manipulate it, has for a while 
been rather widely accepted. During this time the artist has had a new op- 
tion: to choose to manipulate language and context, which in turn manipu- 
late mental focus by rearrangement of the category network within which 
our experience is organized. 

The process of universalizing the art context goes back at least as far as 
Duchamp’s showing of Readymades. Dada and Surrealism, of course, had 
their input. But the tendency came to maturity in the middle to late 50s, 
when Alain Robbe-Grillet, for example, insisted that if art is going to be 
anything it has to be everything. At about the same time Yves Klein, ex- 
tending the tradition of French dandyism, said, “Life, life itself ... is the 
absolute art.” Similarly, in America, Allan Kaprow suggested that “the line 
between art and life should be kept as fluid, and perhaps as indistinct, as 
possible.” Duchamp had appropriated by signature, as Klein did when, in 
about 1947, he signed the sky. Later Klein would designate anything as art 
by painting it with his patented International Klein Blue. Manzoni some- 
times designated preexisting objects as art by signing them, and at other 
times by placing them on a sculpture base. In 1967 Dennis Oppenheim 
produced his “Sitemarkers,” ceremonial stakes used to mark off areas of 
the world as art. 

These procedures were sometimes employed in conscious parody of the 
theological concept of creation by the word. In 1960 Klein, imitating 
divine fiat, appropriated the entire universe into his Theatre of the Void, as 
his piece for the Festival d’Art d’ Avant-garde, in Paris. In the next year he 
painted a topographical globe International Klein Blue, thereby appropriat- 
ing the earth into his portfolio; soon Manzoni, responding, placed the earth 
upon his Sculpture Base ( Socle du monde, 1961), wresting it from Klein’s 
portfolio into his own. Of course there is a difference between fiat and ap- 
propriation. The purely linguistic procedure of forcefully expanding the 
usage boundaries of word does not create a wholly new reality, but shifts 
focus on an existing one. Any action that takes place in the appropriation 
zone is necessarily real as itself — yet semantically a kind of shadow-real. 
Insofar as the act’s prior category is remembered, it remains what it was, 
just as a loan-word may retain a trace of its prior meaning — only it is 
reflected, as it were, into a new semantic category. Thus the process of 
universal appropriation has certain internal or logical limits; it is based on 
the assumption that a part can contain the whole, that art, for example, can 
contain life. But the only way that a part can contain its whole is by reflec- 
tion, as a mirror may reflect a whole room, or by implication, as a map of a 
city implies the surrounding nation. The appropriation process, in other 
words, may rearrange the entire universe at the level of a shadow or reflec- 


tion, and this is its great power. At the same time, as with the gems strung 
together in the Net of Indra, only the shadowy life of a reflection is really 
at issue, and this is its great limit. 

The infinite regress implicit in such a procedure was illustrated when, in 
1962, Ben Vautier signed Klein’s death and, in 1963, Manzoni’s, thereby 
appropriating both those appropriations of the universe. The idea of sign- 
ing a human being or a human life was in fact the central issue. In 1961 
Manzoni exhibited a nude model on his sculpture base and signed her as 
his work. Later he issued his “Certificates of Authenticity,” which declared 
that the owner, having been signed by Manzoni, was now permanently an 
artwork. But it was Klein who most clearly defined the central issue, 
saying, “The painter only has to create one masterpiece, himself, con- 
stantly.” The idea that the artist is the work became a basic theme of the 
period in question. Ben acted it out, not long after the signing of Klein’s 
death, by exhibiting himself as a living moving sculpture. Soon Gilbert & 
George did the same thing. As early as 1959 James Lee Bryars had ex- 
hibited himself, seated alone in the center of an otherwise empty room. 
Such gestures are fraught with strange interplays of artistic and religious 
forms, as the pedestal has always been a variant of the altar. 

It was in part the Abstract Expressionist emphasis on the direct expres- 
sion of the artist’s unique personality that prepared the way for the claim 
that the artist’s person was in fact the art. Through the survival in the art 
realm of the Romantic idea of the specially inspired individual, it was pos- 
sible, though in a sort of bracketed parody, to confer on an artist the status 
of a royal or sacred being who is on exhibit to other humans. 

The underlying question (and an insoluble knot in philosophy) is that of 
the relation between substance and attribute; specifically, how does one tell 
the agent from the activity? Certain Indian texts, exploring imagistically 
the relation between god and the world, ask how one can tell the dancer 
from the dance. In the visual arts the question has always seemed easier, 
since the painter or sculptor or photographer has traditionally made an ob- 
ject outside him- or herself. But univeralizing appropriation had dissolved 
such a conception, and in performance art, as in the dance, the agent and 
activity often seem inseparable. In the last twenty years various perfor- 
mance artists (James Lee Bryars, Chris Burden, Linda Montano, and 
others) carried this category shift or semantic rotation to its limit by 
moving into galleries and living there for extended periods as performan- 
ces. In this situation even the minutest details of everyday life are tem- 
porarily distanced and made strange — made art, that is — by the imposition 
on them of a new category overlay that alters the cognitive focus of both 
the performer and the beholder. Something parallel, though with fewer 
possibilities for irony, occurs when novices in ashrams are advised to 


regard their experiences, at every moment of the day, as sacred and spe- 

That these creations by designation are linguistic, involving a willed 
change in the use of the word “art,” does not altogether rob them of mys- 
tery and effectiveness. It should be emphasized that category shift by for- 
ced designation is the basis of many magical procedures. In the Roman 
Catholic mass, for example, certain well-known objects — bread and 
wine — are ritually designated as certain other objects — flesh and blood — 
which, in the manifest sense of everyday experience, they clearly are not; 
and the initiate who accepts the semantic rotation shifts his or her affection 
and sensibility accordingly. Art has often been thought of as exercising a 
sort of magic; around 1 960, some artists adopted an actual magical proce- 
dure — basically a linguistic form of what Sir James Frazer called “sym- 
pathetic magic.” At that moment art entered an ambiguous realm from 
which it has not yet definitively emerged. For the magical rite is already an 
appropriation of a piece of reality into a sheltered or bracketed zone of 
contemplation; when it is reapportioned into the realm of art, a double dis- 
tancing occurs. Furthermore, the universalization of any category, or the 
complete submission of its ontology to the process of metaphor, blurs or 
even erases its individual identity. To be everything is not to be anything in 
particular. In regard to the universal set, the Law of Identity has no func- 
tion. The semantical coextensiveness of art and life means either that art 
has disappeared into life, melting into it everywhere like a new spark of 
indwelling meaning, or (and this departs at once into theistic metaphor) 
that life has dissolved into art. In short it means ultimately that the terms 
have become meaningless in relation to one another, since language 
operates not by sameness but by difference, and two sets with the same 
contents are the same set. 

The art of appropriation then, is a kind of shadowy recreation of the 
universe by drawing it, piece by piece, into the brackets of artistic con- 
templation. Artists engaged in this pursuit have concentrated on the ap- 
propriation of religious forms, of philosophical forms, of political forms, 
of popular forms, and more recently, of art historical styles. These en- 
terprises have met different fates. The appropriation of religious contents 
has been the most unpopular, even taboo, while that based on philosophy, 
even linguistic philosophy, for a while acquired marketable chic. In this 
discrimination the Apollonian (to use Nietzsche’s dichotomy) surfaced 
over the hidden depth of the Dionysian. Apollo represents the ego and its 
appararent clarity of identity; Dionysus, the unconscious, in which all 
things flow into and through one another. In the Apollonian light each 
thing is seen clear and separate, as itself; in the Dionysian dark all things 
merge into a flowing and molten invisibility. That our culture, in the age of 


50 Aktlon (1975) by Hermann Nitsch (inset) 


science, should favor the Apollonian, is not surprising. The value of light 
is beyond question; but where there is no darkness there can be no il- 
lumination. Rejection of the Dionysian does not serve the purpose of clear 
and total seeing. 

Universal appropriation has an exacting task if it is to be practiced with 
sufficient range of feeling not to trivialize life. The levity, the sense of the 
will to entertain, that prevailed when Ben or Gilbert & George displayed 
themselves as sculptures was balanced by the sometimes horrifying ordeal 
through which the appropriation of religious forms unfolded. It was neces- 
sary to descend from the pedestal, with its Apollonian apotheosis of the 
ego, into the Dionysian night of the unconscious, and to bring into the light 
the logic of its darkness. 

In Vienna in the early 1960s, Hermann Nitsch began presenting a series 
of performances that, in 1965, he would consolidate as the OM, or Orgies 
Mysteries, Theatre. His work was a focused exercise to bring the perfor- 
mance genre to its darkest spaces, its most difficult test, at once. In OM 
presentations the performers tear apart and disembowel a lamb or bull, 
cover themselves and the environment with the blood and gore, pour the 
entrails and blood over one another, and so on. These events last up to 
three hours (though Nitsch is planning one that will last for six days and 
nights). They have occasionally been shut down by the police. They have 
occurred in art galleries and have been reported in art magazines and 

The OM Theatre performances open into dizzyingly distant antiquities 
of human experience. In form they are esentially revivals of the Dionysian 
ritual called the sparagmos, or dismemberment, in which the initiates, in 
an altered state produced by alcohol, drugs, and wild dancing, tore apart 
and ate raw a goat that represented the god Dionysus, the god of all thrust- 
ing and wet and hot things in nature. It was, in other words, a communion 
rite in which the partaker abandoned his or her individual identity to enter 
the ego-darkened paths of the unconscious and emerged, having eaten and 
incorporated the god, redesignated as divine. In such rites ordinary 
humanity ritually appropriates the aura of godhood, through the ecstatic 
ability to feel the Law of Identity and its contrary at the same time. 

Euripides, an ancient forerunner of the Viennese artists, featured this 
subject in several works. Like Nitsch, he did so partly because this was the 
subject matter hardest for his culture, as for ours, to assimilate in the light 
of day. In the Bacchae especially he presents the dismemberment as a ter- 
rifying instrument of simultaneous self-abandonment and self-discovery. 
The Apollonian tragic hero, Pentheus, like our whole rationalist culture, 
thought his boundaries were secure, his terrain clearly mapped, his identity 
established. Rejecting the Dionysian rite, which represents the violent tear- 


ing apart of all categories, he became its victim. Disguising himself as a 
Maenad, or female worshipper of Dionysus, he attempted to observe the 
ritual, but was himself mistaken for the sacrificial victim, tom apart, and 
eaten raw. In short, his ego-boundaries were violently breached, the sense 
of his identity exploded into fragments that were then ground down into 
the primal substrate of Dionysian darkness which both underlies and over- 
rides civilization’s attempts to elevate the conscious object above nature. 

Nitsch writes of his work in consciously Dionysian terms as celebrating 
a “drunken, all-encompassing rejoicing,” a “drunken ecstasy of life,” a 
“liberated joy of strong existence without barriers,” “a liturgy of exulta- 
tion, of ecstatic, orgiastic, boundless joy, of drugged rapture ...” He has 
created, in fact, a purely classical theory for it, based on Freudian and Jun- 
gian reinterpretations of ancient religious forms, on Aristotle’s doctrine of 
catharsis, and on the ritual of the scapegoat as the wellspring of purifica- 
tion for the community. 

Another stage of the OM ritual finds a young male standing or lying 
naked beneath a slain carcass marked with religious symbols and allowing 
the blood and guts to flow over his naked body. Again an ancient source 
has been appropriated. In the initiation rite called the taurobolium , the 
aspirant was placed naked in a pit over which, atop a lattice of branches, a 
bull, representing the god, was slain and disemboweled. When the initiate 
emerged covered with the bull’s blood and entrails, he was hailed as the 
reborn god emerging from the earth womb. 

These works demonstrate the category shift involved in the appropria- 
tion process. In part this shift from the zone of religion to that of art 
represents the residual influence of Romanticism: the artist is seen as a 
kind of extramural initiation priest, a healer or guide who points the 
alientated soul back toward the depths of the psyche where it resonates to 
the rhythms of nature. In addition, it is the neutrality of the unbounded 
category that allows the transference to occur. Religious structures in our 
society allow no setting open enough or free enough to equate with that of 
ancient Greek religion, which was conspicuously nonexclusionary; the art 
realm in the age of boundary dissolution and the overflow did offer such a 
free or open zone. Gunter Brus, another Viennese performer, has claimed 
that placing such contents within the art realm allows “free access to the 
action” — a free access that the category of religion, with its weight of in- 
stitutionalized beliefs, does not allow. The assumption, in other words, is 
that in the age of the overflow the art context is a neutral and open context 
which has no proper and essential contents of its own. Art, then, is an open 
variable which, when applied to any culturally bound thing, will liberate it 
to direct experience. That this was the age of psychedelic drugs, and that 
psychedelic drugs were widely presumed to do the same thing, is not 


unimportant. As the tradition advanced along the path to the underworld, it 
was increasingly influenced by psychopharmacology with its sense of the 
eternally receding boundaries of experience. 

Soon after Nitsch’s first performances in Vienna, Carolee Schneemann 
presented a series of now-classic pieces also based on the appropriation of 
ritual activities from ancient and primitive sources. The general shape of 
these works arose, as among ancient shamans and magicians, from a 
variety of sources, including dream material and experiences with 
psychedelic drugs. Like Nitsch’s works, Schneemann ’s are based both on 
depth psychology and on the appropriation of contents from the neolithic 
stratum of religious history, especially the religious genre of the fertility 

In Meat Joy (Paris, 1964) nearly naked men and women interacted, in a 
rather frenzied, Dionysian way, with one another and with hunks of raw 
meat and carcasses of fish and chickens. They smeared themselves with 
blood, imprinted their bodies on paper, tore chickens apart, threw chunks 
of raw meat and tom fowl about, slapped one another with them, kissed 
and rolled about “to exhaustion,” and so on. The sparagmatic dismember- 
ment and the suggestion of the suspension of mating taboos both evoke 
Maenadism and the Dionysian cult. The wild freedom advocated by this 
ancient cult, as well as its suggestions of rebirth, seemed appropriate ex- 
pressions of the unchecked newness that faced the art world as its 
boundaries dissolved and opened on all sides into unexpected vistas, where 
traditional media, tom apart and digested, were reborn in unaccountable 
new forms. The Dionysian subversion of ego in the cause of general fer- 
tility has become another persistent theme of appropriation performance. 
Barbara Smith has performed what she calls a Tantric ritual, that included 
sexual intercourse, in a gallery setting as an artwork. 

In general, performance works involving the appropriation of religious 
forms have fallen into two groups: those that select from the neolithic sen- 
sibility of fertility and blood sacrifice, and those that select from the 
paleolithic sensibility of shamanic magic and ordeal; often the two strains 
mix. Both may be seen as expressions of the desire, so widespread in the 
60s and early 70s, to reconstitute within Modem civilization something 
like an ancient or primitive sensibility of oneness with nature. 

Though the erotic content of the works based on the themes of fertility 
has been received with some shock, it is the work based on the shamanic 
ordeal that the art audience has found most difficult and repellent. Clearly 
that is part of the intention of the work, and in fact a part of its proper con- 
tent. But it is important to make clear that these artists have an earnest 
desire to communicate, rather than simply shock. Seen in an adequate con- 
text, their work is not aggression but expression. 


In 1965 Nitsch formed the Wiener Aktionismus group in conjunction 
with Otto Miihl, Gunter Brus, and Rudolf Schwarzkogler. Much of their 
work focused on the motifs of self-mutilation and self-sacrifice that were 
implicit, though not foregrounded, both in Klein’s career and in the OM 
Theatre performances. Brus, during his performing period (1964-1970), 
would appear in the performance space dressed in a woman’s black stock- 
ings, brassiere, and garter belt, slash himself with scissors till he ran with 
blood, and perform various acts ordinarily taboo in public settings, such as 
shitting, eating his own shit, vomiting, and so on. Schwarzkogler ’s pieces 
presented young males as mutilated sacrificial victims, often wounded in 
the genitals, lying fetally contracted and partially mummy-wrapped as if 
comatose, in the midst of paraphernalia of violent death such as bullet 
cartridges and electrical wires. Not only the individual elements of these 
works, but their patterns of combination — specifically the combination of 
female imitation self-injury, and the seeking of dishonor through the per- 
formance of taboo acts — find striking homologies in shamanic activities. 
The same motifs reappeared, not necessarily with direct influence from the 
Viennese, in the works of several American performance artists who have 
stretched audiences’ sympathies beyond the breaking point. 

Paul McCarthy, a major exponent of the art of the taboo gesture, first 
heard the calling not from the Viennese but from Klein. As a student at the 
University of Utah in 1968, he leapt from a second story window in emula- 
tion of Klein’s Leap into the Void. By about 1974 his work had found its 
own distinctive form, developing into a modernized shamanic style so 
difficult for audiences to bear that the pieces were usually published only 
as video tapes. These performances, like Schneemann’s, were often 
developed from dream material, indicating their intimate relation both with 
shamanic magic and with depth psychology. Like Brus, McCarthy has 
sometimes appeared dressed as a woman, and has worked, like 
Schwarzkogler, with the themes of self-mutilation and castration; some 
pieces have acted out the basic female imitation of feigning menstruation 
and parturition (magical pantomimes that are common in primitive initia- 
tion rites). In others, McCarthy has cut his hands and mixed the blood with 
food and water in bowls, clearly echoing various sacramental rites from 
the Dionysian to the Christian. In still others that, like Nitsch’s, have some- 
times been shut down by the police, he has acted out the seeking of 
dishonor as an exploration of the Dionysian-Freudian depths of 
psychobiological life. In Sailor’s Meat, a videotape from 1975, for exam- 
ple, he appeared in a room in a wino hotel wearing black lace panties 
smeared with blood and a blonde female wig and lay on the bed fucking 
piles of raw meat and ground hamburger with his cock painted red and a 
hot dog shoved up his ass. As Old Man in My Doctor, 1978, he slit a rub- 


ber mask over his head to form a vagina-slanted opening on it and from 
the vagina gave birth to a ketchup-covered doll. The piece was a conscious 
remaking of the myth of the birth of Athena from the cleft brainpan of 
Zeus, a myth that reverts to the age when male priests and their divinities 
sought to incorporate the female principle and its powers. In Baby Boy, 
1982, McCarthy gave birth to a doll from between his ketchup-covered 
male thighs as he lay on his back with his feet in the air like a woman in 
missionary-style sexual intercourse. In these and other works self-mutila- 
tion, female imitation, and the performance of taboo acts are combined in 
a structure roughly parallel to that of Brus’ work, though with a greater 
range of expressiveness. 

Similar materials recur in the work of Kim Jones. In a performance in 
Chicago in 1981, Jones appeared naked except for a mask made of a 
woman’s pantyhose, covered himself with mud (as both African and 
Australian shamans do when performing), and lay naked on the fire escape 
in the cold to accumulate energy (a shamanic practice known worldwide 
but most famous from Tibet). Returning to the performance space, he 
produced a mayonnaise jar filled with his own shit, smeared himself with 
it, embraced members of the audience while covered in it, and finally 
burned sticks and green plants till the smoke drove the remaining audience 
from the gallery. In another piece, Jones cut himself with a razor blade 
twenty-seven times in a pattern suggesting the body’s circulatory system, 
then pressed himself against the gallery wall for a self-portrait. 

Understandably, to audiences habituated to the traditional boundaries of 
art, to audiences for whom easel painting was still the quintessential art ac- 
tivity, these performances were offensive and even insulting. Of course, 
the point of such works when they first appeared was in part their seeming 
to be radically, even horrifyingly, out of context. But for twenty years they 
have been part of the art scene, if somewhat peripherally, legitimized by 
art world context and critical designation again and again. In order to un- 
derstand the wellsprings of such works, in order to approach them with a 
degree of sympathy and clarity, it is necessary to frame them somewhat in 
cultural history, where in fact they have a clear context. 

Many of the artists discussed here feel that shamanic material and primi- 
tive initiation rites are the most relevant cultural parallels to their work. 
But most of them feel that the tone of their work arose first, often under 
Freudian and Jungian influence, and was later confirmed and further 
shaped by some study of shamanic literature. The question of origins, 
then — whether from shamanic literature, or from the Jungian collective 
unconscious, or from the Freudian timeless repository of infantile memory, 
or from all these sources — though it is worthwhile to state, cannot be 
answered. In any case it is important in terms of any theory of the function 


of art that these artists have introduced into the art realm materials found 
elsewhere only in the psychiatric records of disturbed children and in the 
shamanic thread of the history of religion. 

In societies where the shamanic profession is intact, shamans have been 
perhaps the most fully rounded and powerful cultural figures in history. 
The poets, mythographers, visual artists, musicians, medical doctors, 
psychotherapists, scientists, sorcerers, undertakers, psychopomps, and 
priests of their tribal groups, they have been one-person cultural es- 
tablishments. They have also been independent, uncontrollable, and ec- 
centric power figures whose careers have often originated in psychotic 
episodes — what anthropologists call the “sickness vocation.” As a result, 
when societies increase their demands for internal order, the old shamanic 
role, with its unassimilable combination of power and freedom, is broken 
up into more manageable specialty professions; in our society, the doctor, 
the poet, the artist, and so on, have each inherited one scrap from the 
original shaman’s robe. Beginning with the Romantic period an attempt 
was made to reconstitute something like the fullness of the shamanic role 
within the art realm; poets especially were apt to attribute both healing and 
transcendentalizing powers to the art experience. This project has been ac- 
ted out in the last twenty years by those artists whose work appropriates its 
materials from the early history of religion. 

Perhaps the most shocking element in the various performance works 
mentioned here is the practice of self-injury and self-mutilation. This has, 
however, been a standard feature of shamanic performances and primitive 
initiation rites around the world. Siberian shamans cut themselves while in 
ecstatic states brought on by drugs, alcohol, drumming and dancing. 
Tibetan shamans are supposedly able to slit their bellies and exhibit their 
entrails. Related practices are found in the performance art under discus- 
sion. Chris Burden crawled through broken glass with his hands behind his 
back ( Through the Night Softly, 1973). Dennis Oppenheim did a piece in 
which for half an hour rocks were thrown at him ( Rocked CirclelFear, 
1971). Linda Montano inserted acupuncture needles around her eyes 
C Mitchell’s Death, 1978). The Australian performance artist Stelarc, 
reproducing a feat of Ajivika ascetics in India, has had himself suspended 
in various positions in the air by means of fishhooks embedded into his 
flesh. The number of instances could easily be multiplied. 

The element of female imitation, found in the works of Brus, McCarthy, 
Jones, and others, is also a standard shamanic and initiatory motif, involv- 
ing sympathetic magic. Male shamans and priests around the world, as 
well as tribal boys at their puberty initiations, adopt female dress to incor- 
porate the female and her powers. In lineages as far apart as North Asian 
and Amerindian, shamans have worn women’s clothing and ritually mar- 


ried other men. Akkadian priests of Ishtar dressed like their goddess, as did 
Ramakrishna in nineteenth-century India. A Sanskrit religious text in- 
structs the devotee to “discard the male (purusa ) in thee and become a 
woman (prakriti ).” Various tribal rites involve the ritual miming, by men, 
of female menstruation and parturition, as in the works of McCarthy. 
Freudian and Jungian theories of the bisexuality of the psyche and the 
need to realize it are relevant both to archaic and to modem exercises of 
this sort. 

Female imitation and self-mutilation combine in certain practices of 
ritual surgery found in primitive cultures around the world, though most 
explicit in Australia. In Central Australian initiation rites, for example, a 
vulvalike opening is cut into the urethral surface of the penis, symbolically 
incorporating the female principle into the male body. Bruno Bettelheim 
has observed this motif in the fantasies of disturbed children. Brus, in a 
performance, once cut a vulvalike slit in his groin, holding it open with 
hooks fastened in his flesh. Ritual surgery to create an androgynous ap- 
pearance is common in archaic religious practice generally, as an attempt 
to combine male and female magical powers into one center. The emphasis 
on the mutilation of the male genitals in much of the Viennese work is 
relevant here. In classical antiquity the priests of Cybele castrated them- 
selves totally (both penises and testicles) in their initiation, to become 
more like their goddess; thereafter they dressed like women and were cal- 
led “females.” In subsequent ecstatic performances they would cut them- 
selves in the midst of frenzied dancing and offer the blood to the goddess. 

The public performance of taboo acts is also an ancient religious custom 
with roots in shamanism and primitive magic. Both art and religion, 
through the bracketing of their activities in the half-light of ritual ap- 
propriationism, provide zones where deliberate inversions of social custom 
can transpire; acts repressed in the public morality may surface there, 
simultaneously set loose for their power to balance and complete the sense 
of life, and held safely in check by the shadow reality of the arena they oc- 
cur in. 

A little-known Sanskrit book called the Pasupata Sutras formulates this 
practice in detail, under the heading of the Seeking of Dishonor. The prac- 
titioner is enjoined to court contempt and abuse from his fellow humans by 
behavior deliberately contrived as the most inappropriate and offensive for 
the situation, whatever it may be. In shamanic contexts such practices had 
demonstrated the shaman’s special status beyond convention, his ability to 
breach at will either metaphysical or ethical boundaries. In yogic terms the 
goal of the practice was the effacement of ego by the normalization of 
types of experience usually destructive to the self-image. The shaman, the 
yogic seeker of dishonor, and the ritual scapegoat figure all offered them- 



selves as targets for calamity, to draw it away from the communities they 
served. They were the individuals who went out on the razor’s edge and, 
protected in part by the brackets of religious performance, publicly 
breached the taboo of the times. Today the exhibitionistic breaching of age 
and gender taboos, as well as other forays into the darkness of the disal- 
lowed within the brackets of the art performance, replicates this ancient 
custom, sometimes with the same cathartic intention. As the shoals of his- 
tory break and flow and reassemble, to break and flow again, these and 
other primitive practices have resurfaced, in something like their original 
combination, in an altogether different context. 

The preparation of his or her own body as a magico-sculptural object, 
for example, is a regular and essential part of the shaman’s performance. 
An Australian shaman may cover his body with mud (symbol of recent ar- 
rival from the netherworld) and decorate it with patterns of bird down fas- 
tened on with his own blood; an African shaman may wear human bones, 
skulls, and so forth, and may surgically alter his or her body in various 
ways; a Central Asian shaman may appear in a skeleton suit with mirrors 
on it. Frequently the shaman’s body is tattooed or scarified or painted with 
magical symbols. Similarly, Schneemann has presented herself as a “body 
collage” decorated with symbols from ancient fertility religions. In a mix- 
ture of archaic and Christian materials, Linda Montano in The Screaming 
Nun, 1975, “dressed as a nun, danced, screamed, and heard confessions at 
Embarcadero Plaza [in San Francisco].” Other pieces by Montano have in- 
volved dancing blindfolded in a trance, drumming for six hours a day for 
six days, shape-changing and identity-changing, self-injury (with acupunc- 
ture needles), and astral travel events. Mary Beth Edelson’s “Public 
Rituals” have involved the marking of her naked body with symbols from 
ancient goddess cults, the equation of her body with the earth, and the 
declaration of the end of patriarchy ( Your Five Thousand Years Are Up, 
1977). Kim Jones, as Mud Man, or Bill Harding emerging covered with 
mud from a hole in the ground in the middle of a circle of fire, are 
reconstituting before our eyes images from the elementary stratum of 
religious forms. 

A motif that is absolutely central to shamanism, and that often also in- 
volves body decoration, is the attempt to incorporate the power of an 
animal species by imitation of it. Shamans in general adopt the identities 
of power animals, act out their movements, and duplicate their sounds. The 
claim to understand animal languages and to adopt an animal mind-set is 
basic to their mediation between culture and nature. Echoes of the practice 
are, of course, common in the annals of performance art. In Joseph Beuys’ 
conversation with the dead rabbit , the knowledge of an animal language 
combines with a belief in the shamanic abilities to communicate with the 


dead. In Chicken Dance, 1972, Montano, attired in a chicken costume, ap- 
peared unannounced at various locations in San Francisco and danced 
wildly through the streets like a shaman possessed by the spirit and moved 
by the motions of her animal ally. Terry Fox slept on a gallery floor con- 
nected with two dead fish by string attached to his hair and teeth, attempt- 
ing, like a shaman inviting his animal ally to communicate through a 
dream, to dream himself into the piscine mind in Pisces, 1971. 

In such behavior a style of decision-making is involved that has much in 
common with the peculiar arbitrariness and rigor of religious vows in 
general, and with one called the Beast Vow in particular. Among the 
Pasupatas of India (the same who formalized the Seeking of Dishonor), the 
male practitioner commonly took the bull vow. (The bull is the most com- 
mon shamanic animal by far.) He would spend a good part of each day bel- 
lowing like a bull and in general trying to transform his consciousness into 
that of a bull. Such behavior was usually vowed for a specific length of 
time, most frequently either for a year or for the rest of one’s life. A person 
who took the frog vow would move for a year only by squatting and hop- 
ping; the snake vower would slither. Such vows are very precise and 
demanding. The novice, for example, may pick a certain cow and vow to 
imitate its every action. During the time of the vow the novice follows the 
cow everywhere: when the cow eats, the novice eats; when the cow sleeps, 
the novice sleeps; when the cow moos, the novice moos — and so on. (In 
ancient Mesopotamia cow-vowers were known as “grazers.”) By such ac- 
tions the paleolithic shaman attempts to effect ecology by infiltrating an 
animal species which can then be manipulated. The yogic practicioner 
hopes to escape from his or her own intentional horizon by entering into 
that of another species. 

These activities are echoed in performance pieces in various ways. Bill 
Gordh, as Dead Dog, spent two years learning how to bark with a sense of 
expressiveness. James Lee Bryars wore a pink silk tail everywhere he went 
for six months. Vito Acconic, in his Following Piece, 1969, would pick a 
passerby at random on the street and follow him or her till it was no longer 
possible to do so. 

What I am especially concerned to point out in activities like this is a 
quality of decision-making that involves apparent aimlessness along with 
fine focus and rigor of execution. This is a mode of willing which is ab- 
solutely creative in the sense that it assumes that it is reasonable to do any- 
thing at all with life; all options are open and none is more meaningful or 
meaningless than any other. A Jain monk in India may vow to sit for a year 
and then follow that by standing up for a year — a practice attested to in the 
Atharva Veda (about 1000-800 B.C.) and still done today. In performance 
art the subgenre known as Endurance Art is similar in style, though the 


scale is much reduced. 

In 1965 Beuys alternately stood and knelt on a small wooden platform 
for twenty-four hours during which he performed various symbolic ges- 
tures in immobile positions. In 1971 Burden, a major explorer of the Or- 
deal or Endurance genre, spent five days and nights fetally enclosed in a 
tiny metal locker (two feet by two feet by three feet). In 1 974 he combined 
the immobility vow with the keynote theme of the artist’s person by sitting 
on an upright chair on a sculpture pedestal until, forty-eight hours later, he 
fell off from exhaustion. ( Sculpture in Three Parts). In White Light/White 
Heat, 1975, he spent twenty-two days alone and invisible to the public on 
a high shelf-like platform in a gallery, neither eating nor speaking nor 
seeing, nor seen by, another human being. 

The first thing to notice about these artists is that no one is making them 
do it and usually no one is paying them to do it. The second is the absolute 
rigor with which, in the classic performance pieces, these very unprag- 
matic activities are carried out. This peculiar quality of decision-making 
has become a basic element of performance poetics. To a degree (which I 
do not wish to exaggerate) it underscores the relationship between this 
type of activity and the religious vocation. A good deal of performance art, 
in fact, might be called “Vow Art,” as might a good deal of religious prac- 
tice. (Kafka’s term “hunger artist” is not unrelated.) 

Enthusiasms of this type have passed through cultures before, but 
usually in the provinces of religion or, more occasionally, philosophy. 
What is remarkable about our time is that it is happening in the realm of 
art, and being performed, often, by graduates of art schools rather than 
seminaries. In our time religion and philosophy have been more successful 
(or intransigent) than art in defending their traditional boundaries and 
prevent universal overflow with its harrowing responsibilities and conse- 

A classic source on the subject of Ordeal Art is a book called the Path of 
Purification by Buddhaghosa, a fifth century A.D. Ceylonese Buddhist. It 
includes an intricately categorized compendium of behavioral vows desig- 
ned to undermine the conditions response systems that govern ordinary 
life. Among the most common are the vows of homelessness — the vow, for 
example, to live out of doors for a year. This vow was acted out in New 
York recently by Tehching Hsieh, who stayed out of doors in Manhattan 
recently for a year as a work of art. Hsieh (who also has leapt from the 
second story of a building in emulation of Klein’s leap) has specialized, in 
fact, in year-long vows acted out with great rigor. For one year he punched 
in hourly on a time clock in his studio, a device not unlike some used by 
forest yogis in India to restrict their physical movements and thus their in- 
tentional horizons. The performance piece of this type done on the largest 



scale was Hsieh’s year of isolation in a cell built in his Soho studio, a year 
in which he neither left the cell nor spoke nor read. Even the scale of this 
piece, however, does not approach that of similar vows in traditional 
religious settings. Himalayan yogis as recently as a generation ago were 
apt to spend seven years in a light-tight cave, while Simeon Stylites, an 
early Christian ascetic in the Syrian desert, lived for the last thirty-seven 
years of his life on a small platform on top of a pole. 

The reduced scale of such vows in the art context reflects the difference 
in motivation between the religious ascetic and the performance artist. 
Religious vows are undertaken for pragmatic purposes. The shaman seek- 
ing the ability to fly, the yogi seeking the effacement of ego, the monk 
seeking salvation and eternal bliss, are all working within intricately for- 
mulated belief systems in pursuit of clearly defined and massively signifi- 
cant rewards. Less is at stake for the performance artist than for the pious 
believer; yet still something is at stake. An act that lacks any intention 
whatever is a contradiction in terms. For some artists (for example, Bur- 
den) work of this type functions as a personal initiation or catharsis, as 
well as an investigation of the limits of one’s will; others (including 
Nitsch) are convinced that their performance work is cathartic for the 
audience as well and in that sense serves a social and therapeutic purpose. 
Rachel Rosenthal describes her performance work as “sucking diseases 
from society.” 

But in most work of this type attention is directed toward the exercise of 
will as an object of contemplation in itself. Appropriation art in general 
(and Vow Art in particular) is based on an aesthetic of choosing and will- 
ing rather than conceiving and making. Personal sensibility is active in the 
selection of the area of the universe to be appropriated, and in the specific, 
often highly individual character of the vow undertaken; the rigor with 
which the vow is maintained is, then, like a crafts devotion to the perfec- 
tion of form. Beyond this, the performance is often based on a suspension 
of judgment about whether or not the act has any value in itself, and a con- 
centration on the purity of the doing. This activity posits as an ideal 
(though never of course perfectly attaining it) the purity of doing some- 
thing with no pragmatic motivation. Like the Buddhist paradox of desiring 
not to desire, it requires a motivation to perform feats of motivelessness. It 
shares something of Arnold Toynbee’s opinion that the highest cultures are 
the least pragmatic. 

In this mode of decision and execution the conspicuously free exercise 
of will is framed as a kind of absolute. Displays of this type are attempts to 
break up the standard weave of everyday motivations and create openings 
in it through which new options may make their way to the light. These 
options are necessarily undefined, since no surrounding belief system is in 


place (or acknowledged). The radicality of work in this genre can be ap- 
praised precisely by how far it has allowed the boundaries of the art 
category to dissolve. Many works of the last twenty-five years have 
reached to the limits of life itself. Such activities have necessarily involved 
artists in areas where usually the psychoanalyst or anthropologist presides. 
The early explorations discussed here required the explicit demonstration 
of several daring strategies that had to be brought clearly into the light. Ex- 
treme actions seemed justified or even required, by the cultural moment. 
But the moment changes, and the mind becomes desensitized to such 
direct demonstrations after their first shock of brilliant simplicity. When an 
artist in 1987 announces that his or her entire life is designated as perfor- 
mance, the unadorned gesture cannot expect to be met with the en- 
thusiastic interest with which its prototypes were greeted a generation ago. 



Fakir Musafar 

It started in earnest the night I lashed myself against the coal bin wall. I 
was seventeen then. I’d fasted for two days — reduced myself to an 
emaciated robot by dancing for hours with ninety-five pounds of logging 
chain wrapped around my legs, arms and torso. I was seeking an ex- 
perience, a happening, that no other human being I knew had ever had. 
Even if it meant death. 

It was two a.m. I stood with my back against the cold wooden wall and 
laced ropes between fence staples driven at three-inch intervals. I pulled 
the ropes deep into my legs from the ankles, up to my numb, belted, ant- 
like waist. Tied them tight. I felt helpless, glued against the wall. And I 
liked the feeling! 

When my chest, arms and head were also quite helpless, I just waited in 
the darkness not knowing what to expect. I was resolved to stay that way 
until something happened. My body ached for relief, for sleep — but it 
could not slip away because of the tight discomforting ropes. 

Soon, a pleasant, warm kind of numbness crept up my legs and arms. 
They dissolved into nothingness. But when the numbness also began to 
work up my spine into the breathing center, I panicked. I fought for breath. 
It was like drowning. Waves of terror passed through the parts of me that 
were still “alive.” A massive effort to free my arms and thus end my 
nightmare only resulted in a feeble creak from the restraining ropes. 

I was trapped, unable to get myself loose — self-sentenced to whatever 
came next. Something deep inside suddenly shifted to a feeling of indif- 
ference. I gave up fighting. I was just a watcher now, unaware of breathing 
or any other direct physical sensation. Only my head still seemed to exist. 

Next, a vibration, an oscillation, developed. It got stronger and stronger. 
It was not unpleasant in the beginning, but soon felt like my robot body 
was suspended on the end of a long cable hanging deep inside a huge 
chasm. A Giant, over whom I had no control, was swinging the cable from 
wall-to-wall — smashing me to pieces! The “smashing” went faster and 
more violent with each swing. 

At an insane crescendo of this uncontrollable “smashing” there was a 
faint “click” sound deep inside my head. Then absolute stillness with a 
slight humming in the background. I was floating in a pool of warm, sticky 
glue, uncaring. 

I didn’t know where I was. But I was alive, disembodied, with no fear, 


no pain, no discomfort. 1 was hyper-alert and feeling good, satisfied just 
like the moment following sexual climax. 

1 became aware that I could see. Dimly, and in a different sort of way 
than before. I concentrated this fuzzy vision. I was looking at me! Or 
rather, at my still-lashed-against-the-wall body. 

The part of me that thinks and feels and sees and hears and answers to a 
name was ten feet from the wall. What was I looking at? Was it me? Or 
was it “me-the-looker?” This paradox struck me with explosive force. Yet 
in this state nothing was serious. I found it all downright funny. 

I explored my new reality for some time. Peculiarly, there was a feeling 
in this state of no time\ I knew 1 could go forward or backward in time as 
easily as I normally walk from one room to another. I studied the lifeless 
lump on the wall for some time. In a way, it was beautiful, and I had 
feelings of great love for it. It had always been so obedient to my wishes. 
Moving where and when I wanted it to ... going on even when it was tired 
or in pain. 

Then my attention moved away from that body. I stayed in the present 
where things to explore were endless. I found that I was still in a vague 
sort of body, but it was definitely not physical. I walked, then lifted up 
slightly and floated around the cellar. I found I could walk right through a 
concrete wall into the earth outside. 

Or I could just think “light” and I would float up through the beams, 
floors and roof to hover about the trees. It was real! It was magnificent! I 
watched a cat scamper across the vacant lot beside the house. I could see 
people moving inside houses many blocks away. 

The first rays of dawn pierced the cellar window. I slowly drifted back 
to the coal bin wall. Without much remembrance, I somehow found my 
way back to the shell still lashed there. It freed itself. 

That beautiful experience colored my whole existence. From that day on 
I wanted everyone to have that kind of liberation. I felt free to express life 
through my body. It was now my media, my own personal “living canvas,” 
“living clay.” It belonged to me to use. And that is just what I have done 
for the past thirty years. I learned use of the body. It is mine, and yours, to 
play with\ I wrote a poem after the experience. It said: 

Poke your finger into Red, 

Feel the feeling through. 

And when the feeling is no more. 

Feel no-feeling too! 


Suspension ( 1964 ) 


Clamps ( 1964 ) 



Kristine Ambrosia and Joseph Lanz 

I’d tike to begin by asking you how you started this, how long your form 
has been evolving, what you are ultimately looking for and how far you 
think you ve gotten.... 

I guess I had my first indications that I was different from other people 
and that I had something inside me I needed to express when I was about 
four or five years old. I was always an oddball kid. I got a lot of attention 
but always felt like a stranger. I didn’t fit. This manifested itself in strange 
abilities. I would go into trance states. Adults would make kids sit still; so 
I would get into the habit of staring at people. I would stare at adults, their 
heads would get smaller and they’d fade way off into the distance. Their 
voices would be really dim. Then, slowly they’d come back again, speak- 
ing an entirely different language, be of a different race, maybe a different 
sex, an entirely different person. I saw the same being but in a different 
way than they were in the physical reality of the room. Very often, espe- 
cially under the pressure of social situations, I automatically would go into 
a cataleptic state. It scared the hell out of me. When I felt this coming on, 
I’d flee and go to a quiet place. I had a natural knack of escaping the 
tedium of social events. 

At first, I would express this as fantasy. I’d play with little kids, and in 
the neighborhood I lived in there were mostly little girls. All these girls 
would hang around; I was an absolute bastard dictator, would tell them ex- 
actly what to do and they would do it. 

Was it sexual? 

No, not in this case. This was pre-pubescent. I was a little lord and mas- 
ter. Could not figure out why until later. I used to do plays. We’d have a 
little garage in the back of my house. These plays would be odd, erotic and 
loaded with sado-masochism. I used to have other fantasies. One of my 
greatest times was Saturday. I was compelled to go to a Lutheran religious 
instruction school. I would put up with that tedium ... By the way, I was 
brought up in an Indian reservation. Coming back from Saturday school, 
I’d have all these wild adventures, in all these different parts of the world. 
There used to be a tinsmith’s shop and I’d pick up this scrap, daggers, 
swords, I would be putting them into other people and have the compul- 
sion to stick the dagger into myself. Sharp objects were always a big fea- 
ture of my fantasies. I would always make little initiation rites in my plays. 
I would initiate my little cousins, make them walk barefoot on very sharp 


gravel. They’d have to hold a very heavy stick in their hands and I would 
hit it with a larger stick until it broke ... I was about eight or nine years old 
... Then I’d like to asphyxiate people. I’d use dust bombs, especially in my 
dusty garage where I had the most superior dust in the world, it seemed. 
Sometimes, unexpectedly, these would drop on people by little strings 
from the ceiling. 

When did you start being aware of your own pain? ... 

First I felt the obsession and compulsion to do certain things that just 
weren’t done. I had no background, no contact with any books that would 
tell me how to do this. At a very early age, this was Indian country, I got 
very strong at psychomatrizing a place ... go out and find an Indian mound, 
touch it or sit on it and sit there for hours and almost live the life of 
whoever had been put there, feel everything they’d felt. Also I had this 
urge to do a sun dance, to attach a cord to a piercing in my body, pull 
against it until the skin broke. When I was about fourteen, I actually did 
that for the first time, and seemed to know exactly what I was doing. 

I would go to an Indian spot, to what was called the James River ... I’d 
draw a magic symbol around a cottonwood tree, draw a magic circle. I 
found I was impugned against puncturing myself. First, I’d challenge 
myself with a pin, push it against my skin and it went in and it didn’t feel 
too bad.... It was just self-control. At this point it had no sexual context 
whatever ... just something I was compelled to do. Later I began to work 
out ways of making use of the sexual feeling. If you could do that you’d 
eventually transcend the sex. Now, sadomasochism has the most advanced 
and most backward people. You can go into an altered state with the sexual 
thing. When it results in orgasm, you never discover there’s a higher 
ecstasy beyond ecstasy. Without the sex you’d never get there, but you 
have to go through, backward to the unconscious, the feeling body, the li- 
quid body, the kinoacha ... eroticism is the best possible way to reach God, 
to go into another world. Without sexual arousal it would be impossible for 
us to escape the human condition. But if we get stuck there, then it gets to 
be a limitation. If you push it to the ultimate, deny a physical orgasm, you 
are making constructive use of sexual energy. 

There is a dry orgasm technique in India that uses a Suka block. You get 
a guy very erect, keep him that way constantly day and night for a month 
or two. He is incredibly gorged and swollen and he looks sick. He may be 
two inches in diameter and twelve inches long. When all the swelling is 
gone the cock is permanently twice as big as he was before. It is a narrow 
wooden block that you massage over the cock, you can’t orgasm with it, it 
pinches too tight. If you have orgasm, it is dry. There are all kinds of tech- 
niques. Central American and South American Indians have certain males 


and in India certain sadhus that do this. They’ll take the young boys and 
put a little weight on their cock, keep them that way for even months; the 
whole thing gets lengthened and finally gets numb, the nerves get over- 
stretched and it loses the capability of becoming erect. The net result of 
this is that they become highly sexual with no physical way of orgasming. 
They are capable of going up to much higher levels of ecstasy and 
prolonging it. 

All there is in life is sensation and lack of sensation; as long as you are 
in a body, there are only these two states. The tendency in Western culture 
is to keep people in an eggshell where you are not exposed to anything that 
gives you sensation and when you are it is very minor, controlled. The 
whole thrust of Western civilization is to decrease sensation. When they 
have a little bit of sensation, they think it’s a lot. But other cultures have 
developed ways of deliberately cultivating the feelings and prolonged sen- 

Do you consider “masochist" a negative term? Is it valid? 

To me it’s a positive term but it’s looked upon with negativity, by our 
culture. It’s misleading in some ways. There are two sides to this thing: in 
this culture there is a negative masochism. You can tell who is in that role 
usually by the terms they apply to themselves. There are three different 
terms, there is S & M, B & D, and D & S. In S & M, the people come 
down to something physical, a power exchange expressed in something 
physical. You actually tie someone up, use chains, whips. There is some- 
thing physical involved. B & D is almost always heterosexual turf. It’s a 
nebulous area, some get physical, some not. But there is an awful lot of 
mental taunting and torment. Then you get into dominance and submission 
and this group of people are almost entirely emotional, into verbal abuse, 
humiliation. Whereas you get into heavy practitioners of S & M and there 
is little humiliation involved. It may be all just physical. What I deal in is 
really none of these, but to the people in S & M it may look like what they 
are doing. But mine is a religious practice that belongs to other cultures. 
And I just happen to be practicing it in a culture that doesn’t know it exists 
and has no definition of it at all. But a lot of people let it catch their fancy 
as an art form. What I do I call “body play” because you are using the 
body to get to another state. 

What is the distinction between sadism and masochism? Some say the dis- 
tinction is very nebulous. Is there an important difference? 

No distinction at all. It’s the same general feeling. There are those who 
get hooked into one role. For instance, in my novel Prince of Pain nobody 
is a sadist until they are allowed a heavy, long-term run as a masochist. 
Most dominants, in the professional realm, have had some period when 


14 Inch Waist Belt (1952) 


Clothes Pins Fans (1930) 


they were slaves or masochists. I don’t think it’s possible for a person to be 
a good master or sadist until they’ve been a masochist. But it goes beyond 
S & M. When a top starts doing things beyond the wants and pleasures of 
their bottom, they are not sadists anymore. This is brutality, cruelty. S & M 
is consensual. What 1 do is entirely consensual. What appears to be the 
sadist at the top, the conductor of the ceremony, he is not the conductor, he 
really plays a minor role. The star of the show is whoever is going through 
the ordeal. 

Have you ever read Sacher-Masoch’s Venus In Furs? He talks about the 
contractual relationship. He is running the show, the masochist, dictating 
the scenario. 

This is true. I would play out scenes from Prince of Pain. It got to be 
one hell of a burden. After twenty-four hours with my so-called slave, I 
was an absolute victim of the whims of the slave. I had a hard time revers- 
ing this. I had to get very tough. In the kind of training I do, I like this all 
to be voluntary. I work with people who use the physical body to transcend 
physical life. We are living in the lowest state of consciousness you could 
possibly live in, especially in Western culture. The “me” generation, living 
at the lowest state when all the concentration on externals, where there is 
no sensation of anything in that body except the body. Totally lost. I think 
we are in the midst of a revolution. A quiet and individual revolution. 

I go down to Gauntlet Enterprises, which I never thought would amount 
to anything — how could six people earn a living making tit-rings? Much to 
our surprise, it looks like we could have a franchise in major cities making 
millions of dollars a year in this business. The demand is there. There is a 
lot that people want today. The needs are not being met. The varnish of 
civilization has covered over what could be the means of meeting people’s 
needs and wants; urgent, basic feelings they have. This varnish is going to 
crack. It’s in the process of cracking. The fact that we are in the business 
of piercing people’s bodies and putting in heavy-duty rings and they are 
getting pleasure from it and don’t know what it’s about, is an indication. 
About eight or nine years ago, an eccentric millionaire, using a pseudo- 
nym — Doug Molloy — gathered together about seven or eight people from 
all over the U.S., a couple out of the country, who were bonkers about 
body piercings. We all had self-made piercings on our genitals, nipples ... 
I had some of the most bizarre ones. We never thought there was anyone 
else in the world like ourselves. But this guy got us all together many 
times as a group in L.A. Lo and behold we discovered this was not an in- 
dividual quirk but a universal. Everyone seems to have some feelings for 
this. We all discovered ways of making the best piercings ... Jim Ward 
happened to be a craftsmen jeweler at the time, so he got appointed to 


make the stuff. We wondered what would make the best piercings: what 
would you put in a tongue, a cheek? That’s how Gauntlet was bom. A few 
years later, we got a magazine on the subject and got good reactions. A lot 
of people were interested. Finally, a nice little shop in L.A. It got way out 
of hand. People coming and going, buying jewelry, getting pierced. Never 
thought this would happen. A crack in the varnish. 

Do you think it may just be a fad, though? Sometimes you can’t separate a 
casual Marin County craze from ... 

No, this has been going on and getting bigger. People hear about us 
from all over the world. France, Germany. Come down from San Fran- 
cisco, Vancouver. Where would a girl get her clitoris pierced with a ring in 

What about the religious and social significance of masochism? People 
might wonder, “isn’t this destroying individualism?” Isn’t this taking away 
our personalities and making us part of some mass? 

Bullshit. It’s the opposite. It is an expression of individual needs. There 
are no two people getting pierced, tattooed, getting their body modified 
alike. They are the gutty ones and in the forefront of the new wave. These 
are the people who will lead us in the next hundred years. As I see it, 
finally there is being a reconciliation here. A way out of the middle ages 
and European culture and a fusion of science and magic. It’s all happening 
right now and it is happening here. There is no more exciting time to live 
than right now. This urge, what it comes down to is, “What is the body?” 
In Western culture, people are so body-conscious they don’t know they are 
just living in it. The only time you can start to figure that out is when you 
start piercing, tattooing, playing with it, modifying it. That is the only time 
you can start finding out who you are. That short instant when the needle is 
going through your flesh, you may have a realization of who you are. The 
needle is going through my body, but it’s not going through me — so it 
doesn’t hurt. 

We’ve mystified our bodies ... 

We are at the lowest state of consciousness there is. Even animals have a 
higher state of consciousness than most of these people running around in 
three-piece suits. 

Is it a matter of reminding ourselves of mortality? 

The point is, the idea of mortality and immortality is all messed up, and 
is very unreal. It all started with St. Paul and the perversion of the 
teachings of Christ. Jesus, like all the other enlightened ones to come 
along, showed people how to live, to transcend what they were in. Buddha, 
Lao Tze. But soon they always gathered around them a lot of people, there 


Chest Daggers (1980) 


were a few close ones who knew what they were doing. But soon people 
have their interpretations and start worshipping the personality. They are 
off the track, they never discover anything. There are so-called primitive 
people who are very advanced. Because they have a different technology 
than we have does not mean they are not ahead of us in many ways. The 
American Indians ... I am an Indian, I stepped into this body, this is the 
second time for me, when I consciously walked into a body. I’ve been 
around a long time. I did not reincarnate. Not go off into a limbo state and 
back into a blank slate condition. I came back with all the memories and 
experiences I had before. That’s why I was a weird kid. I was a foreigner 
in an alien culture, I had the morals of another culture and had to learn to 
adjust without going into the pokey or the loony bin. I think I’ve done rela- 
tively well. 

1 was reading beforehand about Stellarc. / don’t really know how much 
you two have an affinity with each other. 

I would like to meet him but he won’t meet me. He does not like to meet 
anyone else who does this. I think he thinks it’s stealing his thunder. I 
think he’s like those first two people we gathered together who had body 
piercings, thinking he’s exclusive and won’t enter the club. This is an art 
and he’s doing something different. 

He emphasizes the fact that this is an artistic experience, and as soon as / 
read that I thought, “this is very bourgeois.” He is making this a middle- 
class diversion for people to go out of their boudoirs and watch and talk 

I think he’s kidding himself. I wrote a review on his book for Piercing 
Fans International magazine. I admire what he’s doing. He has a tremen- 
dous amount of guts, but I think his civilization varnish has not been 
scrubbed enough. He feels very guilty about what he does and is trying to 
rationalize. As I understand it, he does it rather clandestinely, doesn’t an- 
nounce it. He does have some mystically-aligned observers. He is capable 
of enduring things longer than he does. He picked up the idea of hanging 
by fleshhooks by seeing in books or magazines hookhangers in Ceylon. 
They were doing it for mystic and religious purposes, he claims not to. 
When you are hung up by as many hooks as he is, it is possible to hang 
that way all day, only he does it for one and a half minutes, thirty minutes 
... very short periods. If he hung for a longer length of time, he’d have a 
mystical experience. I can’t help to think that he may have had one or been 
on the border and it scared the hell out of him. So he limits the length and 
calls it art. 

Stellarc says the body is obsolete. Our cortical structure isn’t able to 
handle the technology we’ve created. We can’t really absorb it all. His 


solution is to modify our body though technological means, artificial hands 

That’s his rationalization. It’s bullshit. 

It bothers me because he's putting a lot of faith in Western technology 
where people have been doing this for thousands of years ... 

Why not have faith in Western technology? On the other hand, he’s dis- 
covered something else. What he’s dabbling in is magic technology. 
Hookhanging by the Ceylonese Hindus, ancient Dravidians, is something 
else again. Or the American Indian sundance or O-Kee-Pah ceremony. 
Where I think Stellarc is missing the point is that this is a point where we 
will merge. We don’t have to worry about going off our rocker. We are 
merging science and technology. You listen to the babblings of the best 
physicists we have today, they are getting to the point where they sound 
like the alchemists used to. We’ve gotten to the point where we can syn- 
thesize magic, technology and science. Science technology is based upon 
identification of the body, so everything you do has to be done through ex- 
ternals. If you want to move a mountain you first have to invent a steam 
engine, then a power shovel and you have to make them in a factory. The 
Indian way of moving a mountain through magic technology was to sit 
there and become a very high guru, shaman, you look at the mountain, see 
it somewhere else, and one day it’s in that other place. Both move 
mountains. In the new era, with the merger, we’ll find out that some tech- 
nologies work better for some jobs and some for others. Science may in- 
vent air conditioning but may not provide for deep urges people have to 
modify their body. 

You don’t agree with Stellarc then that we can plant electrodes and certain 
types of transistors in our body to better what we already have? Do we 
more or less already have it in our body or are we too limited? 

We have the capability in our body or through the body. I look at myself 
now as a “dweller” in a body. 



Adam Parfrey 

aes • thet • ics / also aes • thet • ic / A branch of philosophy dealing with 
the nature of beauty, art, and taste, and with the creation and ap- 
preciation of beauty. 

ter • ror • ism / the systematic use of terror esp as a means of coercion. 

errorism can be advanced through art only if art threatens action. 

For such a phenomenon as Aesthetic Terrorism to occur, aesthetic 

pursuit must become symbolic not of its own decadently solipsistic 
pleasures (exemplified in the madness of des Esseintes in Huysmans’ 
Against Nature), but of action taken beyond the pale of art world confines. 

“Terrorism in art is called the avant-garde,” quipped Alberto Moravia in 
his essay “The Aesthetics of Terrorism.” If this was once the case, it is no 
longer. Most avant-garde art is viewed and created today as simply an en- 
folding reaction to its own history. This disingenuous game-playing 
guarantees that the avant-garde can no longer stimulate or even provoke. 
Dada and Futurist actions, which attempted to lead art out of the classroom 
and museum and into the streets, are simply appropriated by postmodernist 
facsimiles which capture the letter but little of the original essence. It 
hardly matters anyway. Avant-garde art has evolved into nothing more 
than a cultural benchwarmer, corporate tax write-off and public relations 
smokescreen. Art which openly espouses anti-corporate ideology is 
embraced as long as it hews to arbitrary standards invented by those taste- 
making and fortune-telling hirelings, the art critics. What could be wrong, 
after all, with a business world that allows people to say what they want 
(because it doesn’t matter)? 

Aesthetic Terrorism is a term more realistically applied to the faceless 
regime of consumer culture than the avant-garde. The onslaught of Muzak, 
ad jingles, billboards, top 40 tunes, commercials, corporate logos, etc., all 
fit the terrorist dynamic of intrusion and coercion. One almost forgets that 
aesthetics once implied a consensual relationship between the creators and 
appreciators of art. How often is it that one hears someone admitting a 
fondness for a media product “in spite” of himself? How many times have 
you heard a slogan or rancid tune ring in your ears like a brain-eating 
mantra? When consumer terror’s avant-garde correlative, Pop Art, became 
indistinguishable from the object of its supposed social satire, it erased 
from big business its pejorative taint. Many of today’s avant-garde stars 
have emerged from or entered the business world, some enormously sue- 


cessful in the arcane number-juggling of speculation and commodities 
scams. Even freeloading on the state and private foundations is fair game 
only for those whose bureaucratic aptitude is matched by their shameless 
ass-kissing. It is not surprising that most grant recipients excel in little 
more than lawyeristic logorrhea and ingrained artistic timidity. 

Critic-centered postmodernism spawned the phrase-art hybrid of Bar- 
bara Kruger and Jenny Holzer in which an advertising-style slogan is 
combined with an implied message or visual cue (usually swiped from 
some old magazine). Their posture is a hip cynicism which is supposed to 
subvert the “thrall” of the advertising command. Kruger and Holzer play 
the market like skillful double-agents, boosting themselves into the public 
eye through clever steals from Madison Avenue behaviorist techniques yet 
simultaneously troweling on crypto-Marxist jive to secure the perks of 
critical and academic currency. Their self-promotions worked when they 
were at the sidelines of the establishment. But now the social commentary 
grows increasingly hollow. Currently being groomed for jet-setting 
prominence by Soho millionairess Mary Boone, Kruger’s contribution to 
the Whitney Biennial in 1987, for which she was paid a handsome sum, 
featured nothing more than a Jewish princess joke, “I Shop Therefore I 
Am.” Winking at and wagging the tail of establishment hierarchy is part of 
that I-rib-you-gently-you-pay-me-off confidence game artists have been 
playing since the Renaissance courts. These contemporary court artists, 
like many of past centuries, smugly pretend to spit in the eye of the ex- 
ploiters while allowing themselves to be pampered, de-loused — and when 
they aren’t looking — de-clawed. 

There are, of course, those artists, usually fresh out of university, who 
are unaccomplished at filling out grant forms, and therefore consider them- 
selves “subversives.” The majority of these art and rock magazine-styled 
rebels are playing out rebellion psychodramas to package and merchandize 
to consumerist sycophants. This strategy is (forgive the term) the simulacra 
of terrorism: the content seizes in the frozen attitudinizing of pose and 
goes no further. 

We must look to the true outsiders and not the would-be insiders for an 
artist truly capable of effective counter-terror against the insidious mantras 
of consumerist brainwash. Terror means a threat, and the outsider’s version 
of Aesthetic Terrorism belongs to those performances or arrangements of 
words and pictures that unleash the reactionary impulses of police and 
bourgeois artist/critic alike. The kind of art that evokes this wrath, fear and 
condemnation rejoices in its pagan spirit of schadenfreude which con- 
troverts the humanist piety of “enlightened victim.” Anti-social sadism 
rarely receives patronage, however. Outside the corrupting realm of 
societal handouts, the Aesthetic Terrorist — much as this definition may 


grate on him — is the last bastion of aesthetic purity. 

It may come as a surprise to learn that a few artists are now producing 
work which finds itself classified as a thought crime, punishable by expul- 
sion into a Siberia of non-distribution, and in a few cases by litigation and 
prison. Pure magazine, from Chicago, a xeroxed vehicle which extols 
child torture, murder, and extreme misogyny, tweaked too many civic- 
minded noses, and its editor, Peter Sotos, was tailed for nine months until 
he was nailed with charges of reproducing child pornography (one quite 
disputable xerox) and possession of child pornography (one magazine — 
Incest IV). Sotos’ case is the first under a new Illinois law, enacted under 
influence of the Meese Commission Report, an example of First Amend- 
ment revisionism par excellence. It is apparent that Sotos is being tried not 
for his interest in violence, but his unhypocritical adulation of it outside 
mass media’s “safe” venues of pornographic violence in the average comic 
book, action show, and crime novel. Mainstream consumer violence is, of 
course, sanctified by the safety-in-numbers moralizing of “crime-doesn’t- 
pay” or by the sanctifying halo of state-sponsored murder. Sotos is all the 
more disquieting to the lynch mobs of the status quo in his celebration of 
the psychotic outsider such as Ted Bundy, Ian Brady, or John Wayne Gacy. 

Sotos’ case takes a disquieting turn when one considers that prison is in 
the offing for the simple possession of controversial material. One wonders 
if this dangerous legal precedent will swing open the doors to future 
round-ups of political offenders similar to Soviet edicts against Samizdat 
literature or West German laws which imprison those who possess the 
likeness of a swastika. Are “offensive” interests the political crime of the 
future? At the time of writing, Sotos’ case has been in and out of court for 
fourteen months, placing him under massive debt, not to mention the prob- 
ability of jail time, simply for writings and graphics which present 
violence humorously, cruelly, and without a humanist gloss. 

The fellow who winged Pres. Reagan in demonstration of affection for 
Jodie Foster, richly deserves — as opposed to the comfortable and 
publicity-hungry — the mantle of Aesthetic Terrorist. Embodying the 
Byronic model of poetry and action, John Hinckley, Jr. made the “mistake” 
of valuing visual poetry (Martin Scorsese’s Taxi Driver) as a greater 
reality, and acting accordingly. Hinckley is the victim of an era whose en- 
forced cynicism judges any act of Romanticism (that is to say, belief) 
psychopathic. His poems and letters written prior to his outburst of 
Nietzschean heroism were dismissed as nothing more than trial evidence. 
Yet the writing throbs with intense sincerity and vitality of deed, devoid of 
the offhand, wan ironies of academic nihilism: 


Peter Sotos' Pure (above) 

Purer still (below) 


National < 4 I 

tjnrialist Aootr HiTien 

tfinurmrul . MwnKjmpi. 1.2 


My fist keeps you down 
Knuckles cross over yr eyes 
You feel it? me I tear skirt 
falls - thighs paste across 
the dash - my fist 

I fit yr body, “just a kid” 
tight till you squirm 
all around it. Hot and wet with 
juice & tears, crying under 

Fist the shape of a 
birds head with 
giggles & grunt 

Penis is cold 

is hard see 

and touch - 

Strung so tight 

yr face a blue blur 

flicks across screen 

in Blk & Wht 

playing guitar on my spine 

The camera out of focus 

comes all over 

my leg 

John Hinckley’s true crime: he means what he says. 

What is philosophy but thinking about thought? The masters of thought 
in previous centuries had traditionally gravitated to monasteries or ivory 
towers. The new millennarian monasteries are masquerading as high- 
security pentitentiaries where the cream of society’s misfits are forced by 
circumstance into contemplation of the eternal mysteries. Like Aldous 
Huxley, Charles Manson experimented with psychoactive drugs and 
reached states of internal illumination consonant with many practitioners 
of the left-handed path. Unlike Huxley, Manson expanded this sense of il- 
lumination with social experimentation, and claims to hold the keys to the 
mysteries for which modem science holds no answer. Here is his concep- 
tion of time, translated from psychedelic revelation into word: 


They say Time is distant. 

Time, Time, Time is infinite. 

It is Time! 

Hands slowly moving. 

Time is Time is Time is infinite. 

Hands slowly moving. 

Unwinding springs. 

Wrenching minds, 


It is Time! 

Time is infinite. 

Clock-work time. 

Time to exist and to kiss, 

Time of bliss. 

Time to miss. 

Is it Time? 

A crucial Time, 

In a football game. 

They yell: Time Out! 

Time isn’t out. 

Time is in! 

Once upon a Time, 

There was Time. 

And there still is. 

Time is every second of Time! 

Do Time! 

A word on and about Time, 

About infinity. 

About Time for a crime. 

Give me a second, a minute, an hour, 

Time for me. Time for you. 

Time for infinity ... 

There is still Time! 


If we are to believe Szasz, Laing, Deleuze and Guattari, schizophrenia is 
a mental reaction specific to a capitalist environment. We are likewise in- 
formed by other spokesmen of the medical community that conspiracy 
theorists and racists by and large suffer from a kind of paranoid 
schizophrenic delusion. The definition of schizophrenia is enlarging daily, 
and it would not be surprising to find out that in a few years that anyone 
who does not vote, work, or believe in the two party system is a confirmed 


The same day this 
advertisement ran 
In the New York 
Times an editorial 
appeared, calling 
for stricter laws 
against child 

( Bonnie Doon) 


Great Sex! 

Doirt let slop it. 


hebephrenic deserving of “treatment.” With this in mind, the most refresh- 
ing art or tracts I’ve seen lately have been from clinical schizophrenics and 
racist revolutionaries. Their avenging monomania powerfully transcends 
the wan self-pity and hair-splittings of the status quo. When reason and en- 
lightenment ignore and perpetuate the monstrosity of a fatally poisoned 
earth, monstrous proposals may be the only way to get anyone to listen, to 
face the hard facts of our imminent demise. 

The most disturbing examples of Aesthetic Terrorism may nowadays be 
the absurdist yet sanctioned mutations of mass-market consciousness. Car- 
toonist Howard Cruse’s poster for the Gay Men’s Health Crisis extolling 
“Great Sex! Don’t let AIDS stop it” brings us to a realm of vertiginous 
nausea unexplored by even the like of Peter Sotos. In a style more suited to 
depicting the Seven Dwarfs than fuck-buddies on the verge of contracting 
a horrendous terminal disease, Cruse lectures us a la Romper Room that 
sucking a black man’s anus is a no-no. 

The Aesthetic Terrorists of half a millennia ago, the Ranters, were burnt 
at the stake for suggesting the then demonic idea that every human was in 
some way god-like and should therefore find freedom in the exercise of 
free will. The embodiment of contemporary demonism is represented, 
without a doubt, in fantasies and representations of Nazi genocide. The 
neo-Nazi flyer (pictured) understands this, joyously short-circuiting synap- 
ses with its pairing of Christ and Hitler as saintly anti-Semitic evan- 
gelicals. This propaganda bleaches the pagan Hitler in the Purex morality 
of Christianity, painting an elegant chiaroscuro of light and dark, as evi- 
dent in the shadow-play of its moralities as in its typography and design. 
Huysmans’ des Esseintes would enjoy the heady sensuality of its delirious 
irony, understanding that most of it would be lost to journalistically cor- 
rupted vulgarians. The dark poetry of the flyer never announces itself as 
poetry , and its self-effacing servility as propaganda adds yet another layer 
of chill to its overall effect. One may have to go back as far as 
Lautreamont’s Maldoror to find Aesthetic Terrorism of comparable den- 


3)« tfje 

Supreme Court of Slltnofe 


Plaintiff -Appellant, 

No. 64173 v. 

Appeal from the Circuit 
Court of the Eighteenth 
Judicial Circuit. DuPage 
County, Illinois, Nos. 

85 CF 2162 & 85 CF 2163. 



Defendants- Appellees. _ 

The Honorable 
Edward W. Kowal, 
Judge Presiding. 



Plainti ff -A ppellant, 

No. 64466 v. 

Appeal from the Circuit 
Court of Cook County, 
Illinois. Criminal Divi- 
sion, No. 86 CR 211. 


Defendant-Appellee. „ 

The Honorable 
Themis N. Karnezls, 
Judge Presiding. 



100 West Monroe Street 
Eighteenth Floor 
Chicago, Illinois 60603 
(312) 782-4127 

Attorneys for Defendant-Appellee, 
Peter Sotos 



What drives you to create such painstakingly graphic exposes on cruel, 
perverse human behavior? 

I’m a great fan of extreme sexual violence and sadism and so spend a lot 
of time researching and enjoying those people who share my tastes. Often 
the information I come across is marred by moralism or watered down by 
“good taste.” I gather information and materials from many different 
sources and then place it in a much more honest and sexually satisfying 
light. Pure is a product of my tastes. 

Certainly, if you are personally involved with crime you could never 
divulge it, although / would like to know if you are a participant or a pas- 
sive viewer and admirer. 

My sexual tastes stem from a full philosophy and Weltanschauung and, I 
assure you, there are myriad ways and opportunities to enjoy their 
pleasures without getting my hands ostentatiously dirty. There is nothing 
passive about my tastes. 

What draws you to personalities who have indulged in acts of extreme 
sadism and why have you spent such time and energy to publicly declare 
your interest and approval of those who break taboos? 

I’m attracted to real individuals who have succeeded in wrenching the 
most enjoyment out of their lives. Individuals who have reached pinnacles 
of power and pleasure. 

By publishing Pure, I, in a small way, recoup momentarily some of the 
energy I spend on my personal pleasures. Also, I’m able to make myself 
available to a greater wealth of the material that I enjoy. Some subscribers 
have been most helpful in opening up areas of previously denied access. 
What is admirable of the rampant killer, and butcher? 

I don’t find everyone who kills, beats or rapes someone admirable. I’m 
interested and respectful of those who view and understand their instincts 
completely and correctly and then go about satisfying them. My tastes run 
very similar to those of Ian Brady and I enjoy his work because it is 100% 
honest and self-concerned. He fucked and tortured little Lesley Downey 
every way imaginable before smashing her tiny skull in half. I find fuck- 
ups like Charles Manson and Ed Gein terribly boring and laughable be- 
cause they had no idea of what they really wanted. They may have been 
responding to similar instincts shared with Brady but that’s where the 
similarities end. It’s analogous to fine music — anyone can bash an instru- 


ment and make noise but it takes a skilled, intelligent and insightful in- 
dividual to make music. 

What inspired your interests in graphic violence and what is and was al- 
luring about the subject? 

I’ve always followed a rigorous route of self-examination and individua- 
tion. It was easy to see a general dissatisfaction with normally accepted 
sexual modes and 1 soon discerned it was the only interesting thing in the 
act. It’s obvious really. Ian Brady, Ted Bundy, Sutcliffe, Kurten — all of 
them did exactly what all men would like to do, it’s just that too many men 
are insecure and scared, they would rather be coddled. 

Do parents, friends, employers know o/Pure? How do they react? 

I don’t feel any need to proselytize or pontificate and I have many ac- 
quaintances and associates who need not know of my interests. I can get a 
lot more done that way. 

Have you had problems with women’s groups, organizations, authorities, 

Customs have been a real problem. The magazine has been seized by 
English Customs Officers as obscene and resulted in the subscriber’s house 
being raided by Vice Police looking for “similar material.” Also Aquilifer 
Sodality, one of our better and more extreme distributors has had some 
problems in this area. 

We’ve gotten some ridiculous threats but none of any substance. [This 
interview evidently took place before Sotos’ arrest.] Advertising is a 
problem as well. Even S & M magazines have refused us as have most of 
the supposed freethinking rags. 

You performed with Whitehouse. What were the origins of your meetings 
and what aspects of their work do you enjoy? Do you still enjoy their 

I’ve been corresponding with the Come Organisation for quite a while 
now and regard both William Bennett and Kevin Tomkins with a great deal 
of respect. Often, I find when I’m writing an article I’ll use a Whitehouse 
lyric line or song title — we seem to share quite a few tastes. Whitehouse 
captures a lot of the strength, energy and lust that I feel is inherent in 
sexual violence and extreme sadism. Yes, I do still enjoy their work — 
Great White Death is an absolute classic lp. 

What other music and art, film, etc., has inspired you and what makes this 
material worthy of attention? 

My favorite films are two dog fuck loops by Bob Wolf and Chuck 
Trayner and starring Linda Lovelace; Dog Fucker and Dog-A-Rama. 
Chuck’s genius and power over Linda is clearly in evidence. Linda, down 


on all fours, actually chases the dog around on the floor and then spends a 
great deal of time sucking and licking the dog’s hairy red balls in Dog 

Art seems to be a good job for confused people — I’m not too interested 
in them actually. Although I do like Hermann Nitsch’s work, but for 
reasons other than his ridiculous theories of course. I find most of the 
people I respect and admire and who inspire me are just people who set 
excellent examples by getting on with their lives. Hitler, Himmler, 
Goebbels and Streicher are another breed of genius who inspire me greatly. 
Sade certainly. 

Discuss the response Pure has received, where it is most requested/ sold 
and what types of individuals do you see as being attracted to Pure. 

The response has been very favorable and growing. I’m glad to say, 
rapidly. The magazine does very well in Europe and seems to have found 
its largest audience among those involved with or interested in violent 
electronic music. This is largely due to the fact that most of the distributors 
who handle Pure are mainly music services. 

Unfortunately, I do get some mail from dolts that drool on about subver- 
sion, genital piercing, Crowley and other childish games but they’re in the 
minority and thankfully, drop off rather quickly. The people that stay inter- 
ested are, for the most part, intelligent and very diligent in their pursuit of 
pleasure. I also get letters from people with heavy pom tastes and want 
something a bit stronger. 

Many would claim you hate women, hate humanity, hate homosexuality — 
perhaps you can address these ideas. 

I do not hate many things — few things annoy me that much. Females are 
dogs whose only worth is as pawns for my pleasure. Almost exclusively, 
this involves physical violence. Homos are a bit more attractive than 
women when they’re on top but disgusting when they’re on bottom. That 
sort of submissiveness stinks of femaleness. Also, I dislike phony sadism 
such as that practiced by leatherboys, but I appreciate their promiscuity. 
Real power and real violence can only be enjoyed when it is imposed and 
forced upon people with brutal, unending consequences. 

I enjoy life a great deal and, in fact, dislike misanthropes. I also find 
people who classify themselves as humanitarians very enjoyable indeed. 
Often their tears and wails and pain over molested children and 
slaughtered co-eds can be very exciting. 

(The preceding interview was conducted by Paul Lemos.) 




John Zerzan 

A rt is always about “something hidden.” But does it help us connect 
with that hidden something? I think it moves us away from it. 

During the first million or so years as reflective beings humans seem to 
have created no art. As Jameson put it, art had no place in that “unfallen 
social reality” because there was no need for it. Though tools were 
fashioned with an astonishing economy of effort and perfection of form, 
the old cliche about the aesthetic impulse as one of the irreducible com- 
ponents of the human mind is invalid. 

The oldest enduring works of art are hand-prints, produced by pressure 
or blown pigment — a dramatic token of direct impress on nature. Later in 
the Upper Paleolithic era, about 30,000 years ago, commenced the rather 
sudden appearance of the cave art associated with names like Altamira and 
Lascaux. These images of animals possess an often breathtaking vibrancy 
and naturalism, though current sculpture, such as the widely-found 
“Venus” statuettes of women, was quite stylized. Perhaps this indicates 
that domestication of people was to precede domestication of nature. Sig- 
nificantly, the “sympathetic magic” or hunting theory of earliest art is now 
waning in light of evidence that nature was bountiful rather than threaten- 

The veritable explosion of art at this time bespeaks an anxiety not felt 
before: in Worringer’s words, “creation in order to subdue the torment of 
perception.” Here is the appearance of the symbolic, as a moment of dis- 
content. It was a social anxiety; people felt something precious slipping 
away. The rapid development of ritual or ceremony parallels the birth of 
art, and we are reminded of the earliest ritual re-enactments of the moment 
of “the beginning,” the primordial paradise of the timeless present. Pic- 
torial representation roused the belief in controlling loss, the belief in 
coercion itself. 

In the earliest evidence of symbolic division, as with the half-human, 
half-beast stone faces at El Juyo, the world is divided into opposing forces, 
by which binary distinction the contrast of culture and nature begins and a 
productionist, hierarchical society is perhaps already prefigured. 

The perceptual order itself, as a unity, starts to break down in reflection 
of an increasingly complex social order. A hierarchy of senses, with the 
visual steadily more separate from the others and seeking its completion in 
artificial images such as cave paintings, moves to replace the full simul- 


taneity of sensual gratification. Levi-Strauss discovered, to his amazement, 
a tribal people that had been able to see Venus in daytime; but not only 
were our faculties once so very acute, they were also not ordered and sepa- 
rate. Part of training sight to appreciate the objects of culture was the ac- 
companying repression of immediacy in an intellectual sense: reality was 
removed in favor of merely aesthetic experience. Art anaesthetizes the 
sense organs and removes the natural world from their purview. This 
reproduces culture, which can never compensate for the disability. 

Not surprisingly, the first signs of a departure from those egalitarian 
principles that characterized hunter-gatherer life show up now. The 
shamanistic origin of visual art and music has been often remarked, the 
point here being that the artist-shaman was first the specialist. It seems 
likely that the ideas of surplus and commodity appeared with the shaman, 
whose orchestration of symbolic activity portended further alienation and 

Art, like language, is a system of symbolic exchange that introduces ex- 
change itself. It is also a necessary device for holding together a com- 
munity based on the first symptoms of unequal life. Tolstoy’s statement 
that “art is a means of union among men, joining them together in the 
same feeling,” elucidates art’s contribution to social cohesion at the dawn 
of culture. Socializing rituals required art; art works originated in the ser- 
vice of ritual; the ritual production of art and the artistic production of 
ritual are the same. “Music,” wrote Seu-ma-tsen, “is what unifies.” 

As the need for solidarity accelerated, so did the need for ceremony; art 
also played a role in its mnemonic function. Art, with myth closely follow- 
ing, served as the semblance of real memory. In the recesses of the caves, 
earliest indoctrination proceeded via the paintings and other symbols, in- 
tended to inscribe rules in depersonalized, collective memory. Nietzsche 
saw the training of memory, especially the memory of obligations, as the 
beginning of civilized morality. Once the symbolic process of art 
developed it dominated memory as well as perception, putting its stamp on 
all mental functions. Cultural memory meant that one person’s actions 
could be compared with those of another, including portrayed ancestors, 
and future behavior anticipated and controlled. Memories became exter- 
nalized, akin to property but not even the property of the subject. 

Art turns the subject into object, into symbol. The shaman’s role was to 
objectify reality; this happened to outer nature and to subjectivity alike be- 
cause alienated life demanded it. Art provided the medium of conceptual 
transformation by which the individual was separated from nature and 
dominated, at the deepest level, socially. Art’s ability to symbolize and 
direct human emotion accomplished both ends. What we were led to ac- 
cept as necessity, in order to keep ourselves oriented in nature and society, 


was at base the invention of the symbolic world, the Fall of Man. 

The world must be mediated by art (and human communication by 
language, and being by time) due to division of labor, as seen in the nature 
of ritual. The real object, in its particularity, does not appear in ritual; in- 
stead, an abstract one is used, so that the terms of ceremonial expression 
are open to substitution. The conventions needed in division of labor, with 
its standardization and loss of the unique, are those of ritual, of symboliza- 
tion. The process is at base identical, based on equivalence. Production of 
goods, as the hunter-gatherer mode is gradually liquidated in favor of 
agriculture (historical production) and religion (full symbolic production), 
is also ritual production. 

The agent, again, is the shaman-artist, en-route to priesthood, leader by 
reason of mastering his own immediate desires via the symbol. All that is 
spontaneous, organic and instinctive is to be neutered by art and myth. 

Recently the painter Eric Fischl presented at the Whitney Museum a 
couple in the act of sexual intercourse. A video camera recorded their ac- 
tions and projected them on a tv monitor before the two. The man’s eyes 
were riveted to the image on the screen, which was clearly more exciting 
that the act itself. The evocative cave pictures, volatile in the dramatic, 
lamp-lit depths, began the transfer exemplified in Fischl’s tableau, in 
which even the most primal acts can become secondary to their representa- 
tion. Conditioned self-distancing from real existence has been a goal of art 
from the beginning. Similarly, the category of audience, of supervised con- 
sumption, is nothing new, as art has striven to make life itself an object of 

As the Paleolithic Age gave way to the Neolithic arrival of agriculture 
and civilization — production, private property, written language, govern- 
ment and religion — culture could be seen more fully as spiritual decline 
via division of labor, though global specialization and a mechanistic tech- 
nology did not prevail until the late Iron Age. 

The vivid representation of late hunter-gatherer art was replaced by a 
formalistic, geometrical style, reducing pictures of animals and humans to 
symbolic shapes. This narrow stylization reveals the artist shutting himself 
off from the wealth of empirical reality and creating the symbolic universe. 
The aridity of linear precision is one of the hallmarks of this turning point, 
calling to mind the Yoruba, who associate line with civilization: “This 
country has become civilized,” literally means, in Yoruba, “this earth has 
lines upon its face.” The inflexible forms of truly alienated society are 
everywhere apparent; Gordon Childe, for example, referring to this spirit, 
points out that the pots of a Neolithic village are all alike. Relatedly, war- 
fare in the form of combat scenes makes its first appearance in art. 


Poster from the Nazi Degenerate Art Exhibit (above) 

From the exhibit catalogue, demonstrating that modern art Is the 
result of neurological disorders (below) 


The work of art was in no sense autonomous at this time; it served 
society in a direct sense, an instrument of the needs of the new collectivity. 
There had been no worship-cults during the Paleolithic, but now religion 
held sway, and it is worth remembering that for thousands of years art’s 
function will be to depict the gods. Meanwhile, what Gluck stressed about 
African tribal architecture was true in all other cultures as well: sacred 
buildings came to life on the model of those of the secular ruler. And 
though not even the first signed works show up before the late Greek 
period, it is not inappropriate to turn here to art’s realization, some of its 
general features. 

Art not only creates the symbols of and for a society, it is a basic part of 
the symbolic matrix of estranged social life. Oscar Wilde said that art does 
not imitate life, but vice versa; which is to say that life follows symbolism, 
not forgetting that it is (deformed) life that produces symbolism. Every art 
form, according to T.S. Eliot, is “an attack upon the inarticulate.” Upon the 
unsymbolized, he should have said. 

Both painter and poet have always wanted to reach the silence behind 
and within art and language, leaving the question of whether the in- 
dividual, in adopting these modes of expression didn’t settle for far too 
little. Though Bergson tried to approach the goal of thought without sym- 
bols, such a breakthrough seems impossible outside our active undoing of 
all the layers of alienation. In the extremity of revolutionary situations, 
immediate communication has bloomed, if briefly. 

The primary function of art is to objectify feeling, by which one’s own 
motivations and identity are transformed into symbol and metaphor. All 
art, as symbolization, is rooted in the creation of substitutes, surrogates for 
something else; by its very nature therefore, it is a falsification. Under the 
guise of “enriching the quality of human experience,” we accept vicarious, 
symbolic descriptions of how we should feel, trained to need such public 
images of sentiment that ritual art and myth provide for our psychic 

Life in civilization is lived almost wholly in a medium of symbols. Not 
only scientific or technological activity but aesthetic activity consists large- 
ly of symbol processing. The laws of aesthetic form are canons of sym- 
bolization, often expressed quite unspiritually. It is widely averred, for ex- 
ample, that a limited number of mathematical figures account for the 
efficacy of art. There is Cezanne’s famous dictum to “treat nature by the 
cylinder, the sphere and the cone,” and Kandinsky’s judgment that “the 
impact of the acute angle of a triangle on a circle produces an effect no 
less powerful than the finger of God touching the finger of Adam in 
Michelangelo.” The sense of a symbol, as Charles Pierce concluded, is its 


translation into another symbol, thus an endless reproduction, with the real 
always displaced. 

Though art is not fundamentally concerned with beauty, its inability to 
rival nature sensuously has evoked many unfavorable comparisons. 
“Moonlight is sculpture,” wrote Hawthorne; Shelley praised the 
“unpremeditated art” of the skylark; Verlaine pronounced the sea more 
beautiful than all the cathedrals. And so on, with sunsets, snowflakes, 
flowers, etc., beyond the symbolic products of art. Jean Arp, in fact, term- 
ed “the most perfect picture” nothing more than “a warty, threadbare ap- 
proximation, a dry porridge.” 

Why then would one respond positively to art? As compensation and 
palliative, because our relationship to nature and life is so deficient and 
disallows an authentic one. As Motherlant put it, “One gives to one’s art 
what one has not been capable of giving to one’s existence.” It is true for 
artist and audience alike; art, like religion, arises from unsatisfied desire. 

Art should be considered a religious activity and category also in the 
sense of Nietzsche’s aphorism, “We have Art in order not to perish of 
Truth.” Its consolation explains the widespread preference for metaphor 
over a direct relationship to the genuine article. If pleasure were somehow 
released from every restraint, the result would be the antithesis of art. In a 
dominated life freedom does not exist outside art, however, and so even a 
tiny, deformed fraction of the riches of being is welcomed. “I create in or- 
der not to cry,” revealed Klee. 

This separate realm of contrived life is both impotent and in complicity 
with the actual nightmare that prevails. In its institutionalized separation it 
corresponds to religion and ideology in general, where its elements are not, 
and cannot be, actualized; the work of art is a selection of possibilities un- 
realized except in symbolic terms. Arising from the sense of loss referred 
to above, it conforms to religion not only by reason of its confinement to 
an ideal sphere and its absence of any dissenting consequences, but it can 
hence be no more than thoroughly neutralized critique at best. 

Frequently compared to play, art and culture — like religion — have more 
often worked as generators of guilt and oppression. Perhaps the ludic func- 
tion of art, as well as its common claim to transcendance, should be es- 
timated as one might reassess the meaning of Versailles: by contemplating 
the misery of the workers who perished draining its marshes. 

Clive Bell pointed to the intention of art to transport us from the plane 
of daily struggle “to a world of aesthetic exaltation,” paralleling the aim of 
religion. Malraux offered another tribute to the conservative office of art 
when he wrote that, without art works civilization would crumble “within 
fifty years” ... becoming “enslaved to instincts and to elementary dreams.” 


Hegel determined that art and religion also have “this in common, 
namely, having entirely universal matters as content.” This feature of 
generality, of meaning without concrete reference, serves to introduce the 
notion that ambiguity is a distinctive sign of art. 

Usually depicted positively, as a revelation of truth free of the contin- 
gencies of time and place, the impossibility of such a formulation only il- 
luminates another moment of falseness about art. Kierkegaard found the 
defining trait of the aesthetic outlook to be its hospitable reconciliation of 
all points of view and its evasion of choice. This can be seen in the per- 
petual compromise that at once valorizes art only to repudiate its intent 
and content with, “Well, after all, it is only art.” 

Today culture is commodity and art perhaps the star commodity. The 
situation is understood inadequately as the product of a centralized culture 
industry, a la Horkheimer and Adorno. We witness, rather, a mass diffusion 
of culture dependent on participation for its strength, not forgetting that the 
critique must be of culture itself, not of its alleged control. 

Daily life has become aestheticized by a saturation of images and music, 
largely through the electronic media, the representation of representation. 
Image and sound, in their ever-presence, have become a void, ever more 
absent of meaning for the individual. Meanwhile, the distance between ar- 
tist and spectator has diminished, a narrowing that only highlights the ab- 
solute distance between aesthetic experience and what is real. This per- 
fectly duplicates the spectacle at large: separate and manipulating, per- 
petual aesthetic experience and a demonstration of political power. 

Reacting against the increasing mechanization of life, avant-garde 
movements have not, however, resisted the spectacular nature of art any 
more than orthodox tendencies have. In fact, one could argue that 
Aestheticism, or “art for art’s sake,” is more radical than an attempt to en- 
gage alienation with its own devices. The late nineteenth-century art pour 
V art development was a self-reflective rejection of the world, as opposed 
to the avant-garde effort to somehow organize life around art. A valid mo- 
ment of doubt lies behind Aestheticism, the realization that division of 
labor has diminished experience and turned art into just another specializa- 
tion: art shed its illusory ambitions and became its own content. 

The avant-garde has generally staked out wider claims, projecting a 
leading role denied it by modem capitalism. It is best understood as a so- 
cial institution peculiar to technological society that so strongly prizes 
novelty; it is predicated on the progressivist notion that reality must be 
constantly updated. But avant-garde culture cannot compete with the 
modem world’s capacity to shock and transgress (and not just symboli- 
cally). Its demise is another datum that the myth of progress is itself 


The artist Congo, whose paintings sell for thousands of dollars 



Dada was one of the last two major avant-garde movements, its negative 
image greatly enhanced by the sense of general historical collapse radiated 
by World War I. Its partisans claimed, at times, to be against all “isms,” in- 
cluding the idea of art. But painting cannot negate painting, nor can sculp- 
ture invalidate sculpture, keeping in mind that all symbolic culture is the 
co-opting of perception, expression and communication. In fact, Dada was 
a quest for new artistic modes, its attack on the rigidities and irrelevancies 
of bourgeois art a factor in the advance of art; Hans Richter’s memoirs 
referred to “the regeneration of visual art that Dada had begun.” If World 
War I almost killed art, the Dadaists reformed it. 

Surrealism is the last school to assert the political mission of art. Before 
trailing off into Trotskyism and/or art-world fame, the Surrealists upheld 
chance and the primitive as ways to unlock “the Marvelous” which society 
imprisons in the unconscious. The false judgment that would have re-in- 
troduced art into everyday life and thereby transfigured it certainly misun- 
derstood the relationship of art to repressive society. The real barrier is not 
between art and social reality, which are one, but between desire and the 
existing world. The Surrealists’ aim of inventing a new symbolism and 
mythology upheld those categories and mistrusted unmediated sensuality. 
Concerning the latter, Breton held that “enjoyment is a science; the exer- 
cise of the senses demands a personal initiation and therefore you need 

Modernist abstraction resumed the trend begun by Aestheticism, in that 
it expressed the convinction that only by a drastic restriction of its field of 
vision could art survive. With the least stain of embellishment possible in 
formal language, art became increasingly self-referential, in its search for a 
“purity” that was hostile to narrative. Guaranteed not to represent any- 
thing, modem painting is consciously nothing more than a flat surface with 
paint on it. 

But the strategy of trying to empty art of symbolic value, the insistence 
on the work of art as an object in its own right in a world of objects, 
proved a virtually self-annihilating method. This “radical physicality,” 
based on aversion to authority though it was, never amounted to more, in 
its objectness, than simple commodity status. The sterile grids of Mondrian 
and the repeated all-black squares of Reinhardt echo this acquiescence no 
less than hideous twentieth-century architecture in general. Modernist self- 
liquidation was parodied by Rauschenberg’s 1953 Erased Drawing, ex- 
hibited after his month-long erasure of a de Kooning drawing. The very 
concept of art, Duchamp’s showing of a urinal in a 1917 exhibition not- 
withstanding, became an open question in the 50s and has grown steadily 
undefinable since. 


Pop Art demonstrated that the boundaries between art and mass media 
(e.g. ads and comics) are dissolving. Its perfunctory and mass-produced 
look is that of the whole society and the detached, blank quality of a War- 
hol and his products sum it up. Banal, morally weightless, depersonalized 
images, cynically manipulated by a fashion-conscious marketing 
strategem: the nothingness of modem art and its world revealed. 

The proliferation of art styles and approaches in the 60s — conceptual, 
minimalist, performance, etc. — and the accelerated obsolescence of most 
art brought the “postmodern” era, a displacement of the formal “purism” 
of modernism by an eclectic mix from past stylistic achievements. This is 
basically a tired, spiritless recycling of used-up fragments, announcing that 
the development of art is at an end. Against the global devaluing of the 
symbolic, moreover, it is incapable of generating new symbols and scarce- 
ly even makes an effort to do so. 

Occasional critics, like Thomas Lawson, bemoan art’s current inability 
“to stimulate the growth of really troubling doubt,” little noticing that a 
quite noticeable movement of doubt threatens to throw over art itself. Such 
“critics” cannot grasp that art must remain alienation and as such must be 
superseded, that art is disappearing because the immemorial separation be- 
tween nature and art is a death sentence for the world that must be voided. 

Deconstruction, for its part, announced the project of decoding Litera- 
ture and indeed the “texts,” or systems of signification, throughout all cul- 
ture. But this attempt to reveal supposedly hidden ideology is stymied by 
its refusal to consider origins or historical causation, an aversion it in- 
herited from structuralism/poststructuralism. Derrida, deconstruction’s 
seminal figure, deals with language as solipsism, consigned to self-inter- 
pretation; he engages not in critical activity but in writing about writing. 
Rather than a de-constructing of impacted reality, this approach is merely a 
self-contained academicism, in which Literature, like modem painting 
before it, never departs from concern with its own surface. 

Meanwhile, since Piero Manzoni canned his own feces and sold them in 
a gallery and Chris Burden had himself shot in the arm and crucified to a 
Volkswagen, we see in art ever more fitting parables of its end, such as the 
self-portraits drawn by Anastasi — with his eyes closed. “Serious” music is 
long dead and popular music deteriorates; poetry nears collapse and 
retreats from view; drama, which moved from the Absurd to Silence, is 
dying; and the novel is eclipsed by non-fiction as the only way to write 

In a jaded, enervated age, when it seems to speak is to say less, art is 
certainly less. Baudelaire was obliged to claim a poet’s dignity in a society 
which had no more dignity to hand out. A century and more later how in- 


escapable is the truth of that condition and how much more threadbare is 
the consolation or station of “timeless” art. 

Adomo began his last book thus: “Today it goes without saying that 
nothing concerning art goes without saying, much less without thinking. 
Everything about art has become problematic: its inner life, its relation to 
society, even its right to exist.” But Aesthetic Theory affirms art, just as 
Marcuse’s last work did, testifying to despair and to the difficulty of assail- 
ing the hermeticially sealed ideology of culture. And although other 
“radicals,” such as Habermas, counsel that the desire to abolish symbolic 
mediation is irrational, it is becoming clearer that when we really experi- 
ment with our hearts and hands the sphere of art is shown to be pitiable. In 
the transfiguration we must enact the symbolic will be left behind and art 
refused in favor of the real. Play, creativity, self-expression and authentic 
experience will recommence at that moment. 





hatever happened to the future? I mean that glowing vision of 

technological omniscience that was to solve all earthly 

problems and free the species to play and ponder the infinite as 
promised in Walter Cronkite’s television series, The Twenty-First Century , 
World’s Fair exhibits, NASA predictions, or Walt Disney’s Tomorrowland 
(now merely a shadow of its former self). 

The West’s technological romanticism, and by extension, its ambition 
and pride, has in recent years been whittled down into mere nostalgic 
memory. There is a great confluence of reasons for this, not least among 
them a reckoning with the West’s hubristic arrogance towards nature (now 
unfortunately emulated by the third world whose natural resources are 
being depleted in the time it takes to say “The Council of Foreign 
Relations”). Something else, however, is afoot. Money-conscious dog- 
matism has atomized the West into a mass of greedy individuals with con- 
tempt for any values beyond Looking Out for Number One. Guilt for this 
new-found crass materialism can now be officially purged in an equal- 
itarian “Era of Limits”-style impotence of the will and imagination. 
(Example: “My God, how can you have a space program when there are 
starving children and injustice in the world?”) 

New technology is consumer, business, or war-oriented. No more do we 
have science as an end in itself, a value worth extolling, a yardstick of the 
triumph of reason and man’s adaptibility. No more are we promised tech- 
nologies that would create a plentiful and non-exhaustible supply of 
energy and food. The twenty-hour work week was predicted by major 
scientists in 1965 to have been realized by 1990. Transportation was going 
to be cheap but non-polluting. In fact, the whole pollution and population 
problem was, in the International Geophysical Year (1957), supposed to 
have been well on its way to being solved. 

What we have instead are such business-oriented advances as genetic 
cloning (“orange juice without the orange”), personal computers, the UPC 
code and the quite dubious enrichments generated by the defense in- 
dustry’s “Star Wars” plan. There are of course some liberating aspects to 
the computers and xerox machines (both widely banned in Communist 


countries), but their potential for mass control is ghastly. 

It has been pointed out that science fiction often precedes science fact. 
Most sci-fi novelists recognize that they are providing psychic blueprints, 
and even propaganda, for the future, as did H.G. Wells in The Shape of 
Things to Come (1925) or in much of Jules Verne’s visionary fiction. In 
The Mind at the End of its Tether (1943), however, Wells recanted his life’s 
work propagandizing technological progressivism. Bitterly disillusioned 
by the conduct of mankind during World War II, Wells admitted that tools 
were only as good as the men wielding them. The genre’s most respected 
dystopian, J.G. Ballard, who from the start recognized our dire position, 
employs a kind of reverse psychology, jinxing the thrall of apocalypse cul- 
ture by beating it at its own game. He explains this paranoid strategy in 
The Visual Encyclopedia of Science Fiction : 

... I believe that the catastrophe story, whoever may tell it, represents 
a constructive and positive act by the imagination rather than a nega- 
tive one, an attempt to confront the terrifying void of a patently 
meaningless universe by challenging it at its own game, to remake 
zero by provoking it in every conceivable way. 

It was Charles Fort who mused, “I think we are property.” This startling 
idea — which must have seemed damned frightening in the isolationist 
milieu of tum-of-the-century America — is today taken by many as a ray of 
hope, that at least the cosmic herdsmen will save earth from the self- 
destructive savaging by earthlings. This “New Age” fantasy, popularized 
in the Magic Eye factories of Lucas and Spielberg, has unsettling 
similarities to millennarian Papuan cargo cults. The West is being 
programmed to view technology as a kind of magic, as long as it arrives 
“from above.” Is this a brilliant propaganda coup for SDI (“Star Wars”)? 
Or else is it a natural reaction of a population so frightened by technologi- 
cal apocalypse that it needs to invent compensatory benign visions of 
peaceful and bountiful “alien” technology? 



Charles Fort 

One measures a circle beginning anywhere. 

I cannot say that truth is stranger than fiction, because I have never had 
acquaintance with either. 

There is a continuity in all things that make classifications fictions. But 
all human knowledge depends upon arrangements. Then all books — 
scientific, theological, philosophical — are only literary. 

In the explanation of coincidence there is much of laziness, and help- 
lessness, and response to an instinctive fear that a scientific dogma will be 

Almost all people of all eras are hypnotics. Their beliefs are induced 
beliefs. The proper authorities saw to it that the proper belief should be in- 
duced, and people behaved properly. 

I think we’re all bugs and mice, and are only different expressions of an 
all-inclusive cheese. 

The fate of all explanation is to close one door only to have another fly 
wide open. 

If nothing can be positively distinguished from anything else, there can 
be no positive logic, which is attempted positive distinguishment. 

I believe nothing. I have shut myself away from all the rocks and wis- 
doms of ages, and from the so-called great teachers of all time, and per- 
haps because of that isolation I am given to bizarre hospitalities. I shut the 
front door upon Christ and Einstein, and at the back door hold out a wel- 
coming hand to little frogs and periwinkles ... 

As I see myself, I represent a modernization of the old-fashioned atheist. 


who so sweepingly denied everything that seemed to interfere with his 

Every scientist who has played a part in any developing science has, as 
can be shown, if he’s dead long enough, by comparing his views with 
more modem views, deceived himself ... To what degree did Haeckel doc- 
tor illustrations in his book to make a theory work out right? 

The vagueness of everything — and the merging of all things into every- 
thing else, so that stories that we, or some of us, have been taking, as “ab- 
solutely proved,” turned out to be only history, or merely science. 

Every science is a mutilated octopus. If its tentacles were not clipped to 
stumps, it would feel its way into disturbing contacts. To a believer, the ef- 
fect of the contemplation of a science is of being in the presence of the 
good, the true, and the beautiful. But what he is awed by is mutilation. To 
our crippled intellects, only the maimed is what we call understandable, 
because the unclipped ramifies into all other things. According to my 
aesthetics, what is meant by beautiful is symmetrical deformation. 

(quotes collected by Joseph Lanz and Michael A. Hoffman II) 



Mayor Achille Lauro of Naples, Italy, reveals to the New York 
Times (as reported in the Oct. 8, 1955 edition) that Douglas Mac- 
Arthur said to him at the Waldorf-Astoria on Oct. 7 that “Another 
war would be double suicide and there is enough sense on both sides 
of the Iron Curtain to avoid it. Because of the developments of 
science all countries on earth will have to unite to survive and make 
a common front against attack by people from other planets. The 
politics of the future will be cosmic or interplanetary." 

(From the Preface of Contact With Space by Wilhelm Reich) 
ontact With Space: Oranur Second Report, 1951-1956; Orop 

Desert Ea 1954-1955 by Wilhelm Reich was published in 1957 by 

the Core Pilot Press of New York and was promptly burned by the 
FDA at the time of Reich’s imprisonment. The details of Reich’s trial (for 
which Contact With Space served as evidence) which tried Reich for 
“fraudulent claims” concerning his now-famous orgone accumulation 
boxes, will not be covered here. Myron Sharaf’s recent biography, Fury on 
Earth, provides a readable background on Reich, from his days as Freud’s 
“most brilliant student” to his trial and death in prison in 1957. (A note of 
caution: Sharaf’s book is rampant with the bias of the injured party in his 
personal relations with Reich.) 

Contact With Space is a most unique document. It provides scarifying 
descriptions of radioactive and other pollutants’ damage to the Arizona 
desert near the White Sands nuclear testing ground. Reich’s prescient 
cautionary treatises on the ill-effects of radiation were considered 
“extreme” and “excessive” at the time he wrote them. In eloquent prose, 
Reich describes the rumble of the not-too-distant nuclear explosions, 
geiger-counting the ill winds which blow in a merry profusion of aerial 
visitors — everything from Air Force jets to the wobbling ectoplasm of 
UFOs (termed Ea’s by Reich). Reich’s weather modification experimenta- 
tion has hollow-tubed “guns” pointed at these death winds in hope of 
transforming DOR (Deadly Orgone Radiation) to the life-giving effects of 
“orurized” or decontaminated clouds, producing rain and neutralizing the 
radioactive pall. Contact With Space becomes, in essence, a metaphysical 
document in which the prophet in the desert battles the forces of death. In 
it, Reich even poses a theory to prevent a nuclear detonation: 

Adam Parfrey 


In the course of this operation [orurizing the atmosphere with 
cloudbusters] a thought kept coming into my mind which seemed 
absurd, but was irresistable. If the explosion of nuclear material is 
due to a rapid, instantaneous charge of secondary (“after matter”) 
cosmic energy from the resting to the mobile state; if furthermore the 
atmosphere, sufficiently prepared through repeated orurization 
would render that atmosphere powerful enough to resist the assault 
by NR [nuclear radiation], a preventive remedy against infestation of 
the atmosphere would have been found. 

I cannot tell at all whether my speculation is sound or not. Neither 
do I wish to speculate further. But the possibility seemed definitely 
to be within the realm of the rational. More, with due caution against 
becoming too speculative, the further thought seemed not too rash 
that by creating a higher atmospheric potential than that in the 
atomic bomb the latter could be rendered useless as a war weapon. 

But by far, the most fantastic-sounding aspects of Contact With Space 
are the descriptions of intergalactic space battles against the Ea’s which 
seemed to surface at every excitation of the geiger counter. Reich tells of 
beaming his cloudbuster at the Ea, to see the object fade out. This he views 
as both confirmation of his theory of the presence of “orgone” energy and 
its effectiveness in battling death-dealing forces on a cosmic level. If this 
all seems delusionary, then the delusion also struck the other doctors, 
scientists and professionals who accompanied Reich at the time and 
affixed their pictures and credentials on the frontispiece of Contact With 
Space: Elsworth Baker, M.D., Robert A. McCullough, William Moise, Eva 
Reich, M.D., Peter Reich, Thomas Ross, Michael Wilvert, M.D., and Wil- 
liam Steig, the artist and writer. 

Perhaps due to the common perception that Reich’s late work was the 
result of a tragic, insane paranoia, has caused Mary Boyd Higgins, Reich’s 
executrix, to prohibit Contact With Space and all documents and papers of 
this period from being published. Higgins has been sued, albeit unsuccess- 
fully, by Reich’s daughter Eva, among others, for alleged mishandling of 
the Reich estate. Biographers and researchers have been thwarted in ob- 
taining permission to quote from Reich’s works, and his personal papers 
have been unavailable to the public, even to scientists and scholars. Much 
of Reich’s later work, of which Contact With Space comprises only a small 
portion, have been stayed, through orders of Ms. Higgins, from publica- 
tion. Many of the new translations of Reich’s “acceptable” works available 
from Farrar, Straus and Giroux have been criticized for diluting the value 
of the originals. Of the translations by Theodore P. Wolfe, which were 
done under Reich’s direct supervision, only one remains in print. Even so, 


Infrared film captures UFO hovering over a Reichlan cloudbuster 


Contact With Space and other unavailable material have been circulated 
surreptitiously in pirated xerox editions for those in the know. 

An account of Reich’s experiments in his Contact With Space period is 
here provided by a replicator of Reich’s experiments, Trevor James Con- 
stable, in his privately published tome, The Cosmic Pulse of Life. 

The Cosmic Pulse of Life 

Trevor James Constable 

Those who want to study Dr. Reich’s own account of events will find 
this in Contact With Space, a Record Appendix to Petitioner’s Reply Brief, 
U.S. Court of Appeals for the First Circuit, No. 5160. Wilhelm Reich et al, 
Defendants-Appellants vs. the U.S.A. Contact With Space is the Record 
Appendix to Briefs for Appellants, Volume 5, Secret and Suppressed 
Evidence, OROP Desert Ea 1954-55. “OROP” is a contraction for orgone 
energy operation, and “Ea” is Dr. Reich’s term for what is generally known 
as UFOs. Dr. Reich’s term is accurate and drawn from experience: “E” 
stands for energy and “a” is for alpha — primordial. We are indeed dealing 
with primary energy in the UFO field. 

The discovery of the orgone energy is the practical, technical 
breakthrough to the UFO problem. Appropriately enough, therefore, we 
find Dr. Reich’s theoretical involvement with the technical principles im- 
minent in UFOs commencing right after he discovered the orgone in the 
atmosphere in 1 939-40. During the WWII years he worked out a mass-free 
energy formula, and also a pendulum formula. Both these formulae, and the 
mathematics from which they are derived, are published in Contact With 
Space. These formulae anticipate enormous velocities in kreiselwelle 
functions, and anticipate mathematically the characteristic wobbling and 
swinging associated with UFOs since first reported publicly in 1947. The 
development of the formulae ran simultaneously with the first radar 
sightings of UFOs made by military and naval units during WWII. 

Dr. Reich was a practical man. Since he could not at the time confirm 
these formulae with actual observations and experiments, he deposited 
them in the Orgone Institute archives until such time as they could be em- 
pirically confirmed. His discovery of the orgone energy had made obsolete 
Newtonian physics by filling the universe with mass-free primordial 
energy. His theories were in radical contradiction to the abstruse notions of 
conventional physics that led to theories of a universe empty even of ether. 
Physical research had up until then been hamstrung by non-comprehension 
of orgone energy, which led to systematic biasing of the scientific mind 
against any conception of a living cosmos. 

In 1947 Dr. Reich started to work on vacua that led to blue lumination 


of the orgone energy. He detailed this work in the first issue of Orgone 
Energy Bulletin , published in 1949. 

Visitors saw UFOs around Orgonon [Reich’s laboratory in Maine] in 
1951. In August of 1952, standing on his front porch. Dr. Reich heard 
something whizz by from southwest to northeast in a few seconds. He did 
not see the object. Although the whole subject of UFOs was still largely 
ridiculed, Dr. Reich himself did not consider that there was anything par- 
ticularly strange in the earth receiving visitors from outer space. The un- 
certainty of their intentions was soon banished, for in the post-Oranur ex- 
perimentation period, the alien invaders intruded upon Dr. Reich and his 
work — forcing themselves into his life with malefic intent. 

Visions of space ships shooting destructive rays into the ground, Hol- 
lywood-style, rise to mind at the use of the phrase “UFO attack.” The as- 
sault on Reich and his work was on a far more subtle and clever scale. 
Again it aimed at keeping the presence and purposes of the attackers con- 
cealed while the destructive work was done. In the spring of 1952, Dr. 
Reich noticed a strange black substance settling on the rocks from which 
his observatory was built. The black deposits also began to appear on other 
rock surfaces in the vicinity. He made time-lapse films over a period of 
several weeks. These films proved beyond doubt that blackening was an 
ongoing process. He called this substance melanor. Other similar substan- 
ces Reich detected he named hrownite and orite. Bob McCullough made 
preliminary analyses of these materials in 1953, his findings being 
published in 1955 in CORE (Cosmic Orgone Engineering), a publication 
of the Orgone Institute Press. 

Reich found that melanor attacked and destroyed rocks and dried up the 
atmosphere. The substance created excitation of the biological energy of 
workers at Orgonon, who were afflicted with cyanosis, nausea, thirst and 
miscellaneous pains. When McCullough scraped or hammered melanor off 
the rocks for analysis, pressure would quickly build up in his head and his 
face would flush and bum. Scraping seemed to excite the melanor, which 
caused a corresponding strong reaction of the orgonismic energy of any 
human being nearby. 

To melanor was added the compounding problem of DOR — Deadly Or- 
gone Radiation. DOR is orgone energy that has become sequestered, and 
resultantly stagnant and stale. DOR clouds surrounded Orgonon and 
deadened the light. The landscape in the magnificent splendor of rural 
Maine turned bleak and somber. Trees and shrubs blackened and withered. 

Dr. Reich, McCullough and others at Orgonon became aware as events 
proceeded that their energy was being drawn out of them. In November of 
1953, Dr. Reich read Keyhoe’s Flying Saucers Are Real, and began to put 


two and two together. Reich could relate the noiselessness of most UFOs 
to the near-noiselessness of his own orgone energy motor. The bluish lights 
often reported around UFOs were related to the blue lumination of orgone 
energy in vacor tubes. The spinning rotating discs with their oft-noted 
swinging motions in the heavens were fully compatible with the spinning 
wave motion of orgone energy, and the mathematical formulas that Reich 
had worked out during WWII. 

UFOs hung in the night sky around the laboratory. Occasionally they 
moved and shifted their positions. Dr. Reich took time exposures to objec- 
tify their presence. Such photographs proved that UFOs concealed them- 
selves among the stars, a strategem that I reported from personal ex- 
perience in They Live in the Sky. Dr. Reich’s photographs demonstrated the 
ability of UFOs to materialize and dematerialize. Objects appeared during 
time exposures and disappeared before the exposures were terminated. 

The attention Dr. Reich and his facilities were getting from UFOs was 
unwelcome, unwanted, disruptive, damaging and dangerous. On many 
nights, Reich himself was unable to sleep in the quarters at Orgonon, and 
drove from place to place in a station wagon, snatching fitful catnaps. Mc- 
Cullough has said of this baleful time: “It was as though the energy — or 
something — was following him around and you could see him becoming 
slowly exhausted by the strain.” 

Dr. Reich decided to fight back. His weapon was his own invention, the 
cloudbuster. Designed and developed to control the weather, the cloudbus- 
ter could be used against anything operating in the heavens and employing 
orgone energy functions. Dr. Reich demonstrated weather control with 
these devices, reported his findings fully in his journals and bulletins, and 
also made the information available to the U.S. government. 

The cloudbuster consists of an array of parallel, hollow tubes. One end 
of the array is grounded into water. The tubes are mounted on a turntable 
or similar pivoting assembly so that the free ends of the tubes may be 
directed into the atmosphere at any elevation and on any bearing like a bat- 
tery of Oerlikon guns. Dr. Reich theorized that the hollow metal tubes 
“drew” orgone energy into the water, thereby permitting manipulation of 
the orgone energy potentials in the atmosphere. Through such 
manipulations, control of the weather may be exercised. 

On May 12, 1954, between 9:40 p.m. and 10:45 p.m., Dr. Reich turned 
the cloudbuster on luminous UFOs hanging in the nearby sky. Two UFOs 
to the west of Orgonon were made to fade out several times by training the 
cloudbuster on them. This proved that Dr. Reich’s invention could techni- 
cally reach the strange aerial objects whose presence was associated with 
overall deterioration of the environment at Orgonon. Perhaps Reich’s ac- 


tions impaired or even disabled the propulsion systems of these weird 

Dr. Reich began to see the connection between the withdrawal of life 
energy from Orgonon and a similar sapping of life energy from the planet 
as a whole. He began to see the drying up of the planet and the planetary 
problem of DOR as engineered conditions rather than natural develop- 
ments. DOR- infestation has become characteristic of the entire planet 
since Dr. Reich’s death. Everywhere there are humans, DOR has become 
concentrated and a permanent part of the environment. Breezy cities like 
Honolulu and San Francisco have DOR clouds anchored above them that 
not even trade winds can move. 

More than twenty years ago, Wilhelm Reich was alert to this menace. 
Despite the DOR and UFO problems at Orgonon, despite financial difficul- 
ties and FDA harrassment, he planned throughout 1954 for an expedition 
to Arizona. His aim was to determine, if possible, whether the cloudbuster 
could reverse the deterioration of the desert environment. 

As plans for the Tucson, Arizona project advanced, those at Orgonon 
became increasingly aware that they were under surveillance. Bob Mc- 
Cullough remembers this period: 

The whole area was infected with a very material DOR, cloying 
to everything, and it made things absolutely unliveable. You had to 
get out of it periodically by driving west, or up to some high spot, or 
just driving fast to keep it from dragging you down to its level. Ev- 
erything was purple or purplish mauve. The white birch trees were 
bending over like rubber hoses, as though laden with invisible snow. 
This condition was all around Orgonon and down towards Far- 

There was a tremendous sense of something impending — of 
waiting for something dreadful to happen. This anticipatory wait- 
fulness was oppressive. Something was coming and it wouldn’t be 
good. There were periods of gremlins, also. Small objects disap- 
peared and reappeared where no one had placed them. Pins in maps 
were moved or just pulled out. Unmarked aircraft repeatedly over- 
flew Orgonon. Thre was a sense of harrassment — of being pursued — 
that it is hard to fully understand. 

To the occult scientist it is obvious that those at Orgonon were being 
psychically attacked, with the aim of obsession or psychic control. Mc- 
Cullough continues: 

Prior to Oranur, Dr. Reich had done work with cancer mice, and 
had made a little shed to house them just up towards the Observatory 
from the Students’ Lab. The mice were gone now, but a small sample 


of radioactive Cobalt 60 remained in the shed throughout the Oranur 
and later events. 1 found this sample, and asked WR about it. It was 
not at all noxious as were radium dialed watches, for example. 
Rather, it was quite soft. I must assume that he took this cobalt and 
checked it out on the Autoscaler. 

In the aftermath of Oranur three years previously. Dr. Reich had 
removed three milligrams of radium from Orgonon and had this material 
buried in heavy lead shielding, in an uninhabited area, fifteen miles away. 
The cobalt found in the shed by McCullough and the general DOR-UFO 
menace at Orgonon now prompted Dr. Reich in the latter part of Septem- 
ber 1954 to have this material exhumed and tested. 

The radium needles #1 and #2 had lost much of their activity since 
1951, while the #3 needle (which had not been brought into contact with 
concentrated orgone energy in 1951) was much lower than its original 

16.000 CPM at 1 cm distance from the counter tube. Within the heavy lead 
shielding, however, the radium needles gave at least ten times higher 
counts than in 1951. 

With one needle, and the counter tube of the sensitive Autoscaler 1 cm 
distant from the case, the count was a shocking 163,840 CPM, against 

7.000 CPM in 1951. These staggering new facts, arising out of the fun- 
damental, polaric antagonism between etheric and intramaterial energies, 
served to further widen the gap between Reich’s functional physics and 
conventional physics. 

Dr. Reich put ORUR to immediate use. By placing this substance, 
enclosed within metal, near the BX cable connectors on his cloudbuster, he 
found that he could rapidly cleanse the sky of DOR. Only two to five 
seconds of such exposure of ORUR to the cables was necessary. Low, 
heavy, dark DOR lodged in the valleys and over the landscape seemed to 
turn blue-gray almost instantly. Using ORUR for 50 or 60 seconds with the 
cloudbuster caused clouds to form quickly, and in a few hours rain would 

A see-saw battle followed with Dr. Reich using his “spacegun,” as he 
called the combination of ORUR and the cloudbuster, to eradicate the 
DOR that UFOs continued to generate around Orgonon. To keep the 
region clean, he would have to use the spacegun daily. He realized that he 
was at war with the UFOs. By 8 October 1954 he was using the spacegun 
not only to keep down the DOR, but also to disable and drive off intruding 

Dr. Reich was not in any doubt that the spacegun directly affected the 
propulsion system of the invaders. When the spacegun was aimed at them, 
the UFOs dimmed out, disappeared, shifted positions to get away from 


Reich’s aim, and in at least one case where several UFOs were present, 
they all dimmed out and disappeared simultaneously as though on common 
command. Reich made sure the USAF was advised of these happenings, 
including one September incident when a wobbling silver UFO was 
sighted tagging along behind two squadrons of USAF jets. 

Luminous orgone radiation given off by astronaut Alan Bean 


Copy of 1 lie bronze medallion given by the American 
Eugenics Society to winners of first prize in Fitter 
Families Contests now regular features of a 
number of State Fairs. 




Adam Parfrey 

I t is generally imagined that eugenics was a quack science that began 
with Mein Kampf and ended with the experiments of Dr. Mengele. 
This is not the case. “Family planning” and “genetic engineering” are 
the current euphemistic equivalents, and as we will see, euphemism is very 
often a means of killing you softly, with a new song. 

Eugenics is the practical application of genetic theory to strengthen the 
genetic material of the human species (positive eugenics) or eliminate 
genetic dross (negative eugenics). At the turn of the century, eugenics was 
sold as a moral imperative. To housewives and mothers at that time, 
eugenics meant health-consciousness applied in a positivist science-direc- 
ted manner. To social scientists, eugenics was a way to increase the quality 
of humanity similar to that of breeding more resilient strains of cattle. The 
presumed results would be auspicious: a steady increase in man’s intel- 
ligence and a decrease in crime and birth defects. Many American states 
took up the eugenic cudgel, passing sterilization laws for the physically 
unfit. By the end of the 1920s many thousands of mental defectives and 
violent criminals had undergone compulsary sterilization — a scientifically 
and legislatively sanctioned foray into the realm of preventive sociology. 

By the mid- 1930s, however, eugenics more and more became a 
synonym for racism and pseudo-science. Hostilities with Germany were 
increasing, and Nazi racial policy was vulnerable to Allied propaganda 
since Americans and British alike were threatened by intimations of 
Teutonic racial superiority. Great quantities of anti-Nazi tracts and books 
appeared, pillorying the myth of the Aryan superman. It is ironic to note, 
however, that the German Population Courts were merely emulating 
American eugenic policy. As early as 1930, Hitler reveals to economic ad- 
visor Wagener, “I have studied with great interest the laws of several 
American states concerning prevention of reproduction by people whose 
progeny would, in all probability, be of no value or be injurious to the ra- 
cial stock.” [Otto Wagener, Hitler: Memoirs of a Confidant , 1985, Yale 
University Press.] 

Eugenics=race hatred became an equation hard to shake in a country of 
Hun-haters. Yet in the 1920s, mainstream eugenicists were quick to dis- 
tance themselves from those who, like Madison Grant and Lothrop Stod- 
dard, promoted de Gobineau-derived theories of Nordic racial superiority. 


“An ounce of eugenics is worth a pound of race prejudice,” wrote Profes- 
sor Frank Hankins in Evolution in Modern Thought , attempting to salvage 
eugenic science by merging it with American melting-pot sloganeering. 
Hankins and fellow scientists failed to keep the flame alive. By 1940, 
funding for research and legal sterilizations slowed to a halt, and the 
eugenic ideal of a nation full of geniuses and free of imbeciles became just 
a fading memory. 

In the repudiation of applied genetics, however, a tyranny of a very dif- 
ferent nature arose. Grigori Lysenko’s announcement in the late 1930s that 
there is no such thing as an inherited trait, that all traits are environmen- 
tally determined, paved the way for the reordering of the Russian spirit in 
the likeness of Joseph Stalin. Rejecting theories of inheritance made it 
easier for Soviet rulers to expect unswerving allegiance to heavy in- 
noculations of communist dogma. Aldous Huxley and other science fiction 
writers painted pictures of eugenic/technological nightmares, of gleaming 
post-partum assembly lines complete with stainless steel nipples. (Later in 
his life, Huxley found an “unregulated” breeding process a far greater 
nightmare.) In the U.S., an environmentally-based theory of intelligence 
created the legal basis for lawsuits of race bias against institutions utilizing 
the I.Q. test and the SAT in which asian-Americans and whites score much 
higher than hispanics and blacks. Equalitarianism found its answer in 
Equal Opportunity programs, and not in a science which spoke about 
genetic advantages and disadvantages. There is no more frightening pic- 
ture to the civil libertarian than the vision of a State drunk on the scripture 
of Social Darwinism. 

After WWII, in the wake of widespread anti-Nazi sentiment, UNESCO- 
underwritten scientists such as the anthropologist Ashley Montagu flooded 
the bookstores, colleges and academies with books such as Man's Most 
Dangerous Myth , a debunking expose about “fascism of the gonads.” 
More recently, the anti-eugenicist torch has been passed to journalist- 
scientists such as Stephen Jay Gould ( The Mismeasure of Man), Allen 
Chase (The Legacy of Malthus) and Daniel Kevles (In the Name of 
Eugenics). Their tomes rebuke, in the tradition of American and British 
anti-Nazi propaganda, the moral premises — and scientific verities — of 
eugenics. Concludes Kevles in his book, “... the more masterful the genetic 
sciences have become, the more they have corroded the authority of moral 
custom in medical and reproductive behavior.” 

UNESCO’s muddled role vis a vis eugenics — now for, now against — is 
worth contemplating since it describes throwing the birth process in one 
direction or the other for solely political purposes. G. Brock Chisholm, a 
former director of the World Health Organization, articulated UNESCO’s 
apparent aim: “What people everywhere must do is practice birth control 


and miscegenation in order to create one race in one world under one 
government.” [U.SA. magazine, August 12, 1955] A statement such as 
Chisholm’s demonstrates that a version of eugenics more in line with 
humanist ideals is exonerated under the rubric of sexual freedom and racial 
equality while the early eugenicists’ aims of intellectual and moral im- 
provement of the species continue to be damned as diabolic. 

This survey will excerpt, in chronological order, leading scientists, 
philosophers, politicians, and journalists advocating eugenic control. 

Numbers 12:1 

And Miriam and Aaron spake against Moses because of the Ethiopian 
woman whom he had married: for he had married an Ethiopian woman. 

The Republic 

“And I suppose, when young men prove themselves good and true in 
war or anywhere else, honors must be given them, and prizes, and par- 
ticularly more generous freedom of intercourse with women; at the same 
time, this will be a good excuse for letting as many children as possible be 
begotten by such men.” 

“That is right.” 

“Then the officials who are set over these will receive the children as 
they are bom; they may be men or women or both, for offices are com- 
mon, of course, to both women and men.” 


“The children of the good, then they will take, I think, into the fold, and 
hand them over to certain nurses who will live in some place apart in the 
city; those of the inferior sort, and any one of the others who may be bom 
defective, they will put away as is proper in some mysterious, unknown 


An Essay on the Principle of Population, or, A View of Its Past and 
Present Effects on Human Happiness; with an Inquiry into Our 
Prospects Respecting the Future Removal or Mitigation of the Evils 
Which it Occasions (1798) 

A mob, which is generally the growth of a redundant population goaded 
by resentment for real sufferings, but totally ignorant of the quarter from 
which they originate, is of all monsters the most fatal to freedom. It fosters 
a prevailing tyranny and engenders one where it was not; and though in its 
dreadful fits of resentment it appears occasionally to devour its unsightly 
offspring; yet no sooner is the horrid deed committed, than, however un- 
willing it may be to propagate such a breed, it immediately groans with a 


new birth. 

Of the tendency of mobs to produce tyranny we may not, perhaps, be 
long without an example in this country ... If political discontents were 
blended with cries of hunger, and a revolution were to take place by the in- 
strumentality of a mob clamoring for want of food, the consequences 
would be unceasing carnage, a bloody career of which nothing but the es- 
tablishment of some complete despotism could arrest. 

The Inequality of the Races (1853) 

The word degenerate , when applied to a people means (as it ought to 
mean) that the people has no longer the same intrinsic value as it had 
before, because it has no longer the same blood in its veins, continual adul- 
terations having gradually affected the quality of that blood. In other 
words, though the nation bears the same name given by its founders, the 
name no longer connotes the same race; in fact, the man of a decadent 
time, the degenerate man properly so called, is a different being, from the 
racial point of view, from the heroes of the great ages. 

Hereditary Talent and Character (1865) 

Our human civilized stock is far more weakly through congenital imper- 
fection than that of any other species of animals, whether wild or domes- 

... If a twentieth part of the cost and pains were spent in measures for the 
improvement of the human race that is spent on the improvement of the 
breed of horses and cattle, what a galaxy of genius might we not create. 

The Descent of Man (1871) 

We now know, through the admirable labors of Mr. Galton, that genius 
... tends to be inherited. 

Quoted in Mental and Moral Heredity in Royalty (c. 1872) 

In one of my latest conversations with Darwin, he expressed himself 
very gloomily on the future of humanity, on the ground that in our modem 
civilization natural selection had no play, and the fittest did not survive. 

Principles of Sociology (1881) 

Fostering the good-for-nothing at the expense of the good is an extreme 
cruelty. It is a deliberate storing up of miseries for future generations. 
There is no greater curse to posterity than that of bequeathing them an in- 
creasing population of imbeciles. 


From The Journal of Heredity (1898) 

At the present time considerable alarm has been expressed at the ap- 
parently growing disinclination of American women to bear children, and 
a cry has been raised against what people call race suicide. 

Foundations of the 19th Century (1899) 

... Are the so-called (and rightly so-called) “noble” animal races, the 
draught-horses of Limousin, the American trotter, the Irish hunter, the ab- 
solutely reliable sporting dogs, produced by chance and promiscuity? Do 
we get them by giving the animals equality of rights, by throwing the same 
food to them and whipping them with the same whip? No, they are 
produced by artificial selection and strict maintenance of the purity of the 
race. Horses and especially dogs give us every chance of observing that 
the intellectual gifts go hand in hand with the physical; this is specially 
true of the moral qualities: a mongrel is frequently very clever, but never 
reliable; morally he is always a weed. Continual promiscuity between two 
pre-eminent animal races leads without exception to the destruction of the 
pre-eminent characteristics of both. Why would the human race form an 

The Task of Social Hygiene (1914) 

The eugenic ideal which is now developing is not an artifical product, 
but the reasoned manifestation of a natural instinct, which has often been 
far more severely strained by the arbitrary prohibitions of the past than it is 
ever likely to be by any eugenic ideals of the future. The new ideal will be 
absorbed into the conscience of the community, whether or not like a new 
kind of religion, and will instinctively and impulsively influence the im- 
pulses of men and women. It will do all this the more surely since, unlike 
the taboos of savage societies, the eugenic ideal will lead men and women 
to reject as partners only the men and women who are naturally unfit — the 
diseased, the abnormal, the weaklings — and conscience will thus be on the 
side of impulse. 

The Passing of the Great Race (1915) 

True aristocracy is governed by the wisest and best, always a small 
minority in any population. Human society is like a serpent dragging its 
long body on the ground, but with the head always thrust a little in ad- 
vance and a little elevated above the earth. The serpent’s tail, in human 
society represented by the antisocial forces, was in the past dragged by 
sheer force along the path of progress. Such has been the organization of 
mankind from the beginning, and such it still is in older communities than 



ours. What progress humanity can make under the control of universal suf- 
frage, or the rule of the average, may find a further analogy in the habits of 
certain snakes which wiggle sideways and disregard the head with its brain 
and eyes. Such serpents, however, are not noted for their ability to make 
rapid progress. 

Applied Eugenics (1918) 

... One does not overlook the fact that religion has at times sacrificed 
both personal and eugenic values. Cases of flagellation and religious 
celibacy come to mind as two spectacular instances. Since progress toward 
eugenic ideals is hampered by the present inadequate motivation toward 
eugenic conduct, the eugenicist looks with eager hope to religion for pos- 
sible aid. Yet, unfortunately, it is necessary to admit that to date religion 
has contributed, along with some slight eugenic motivation, a large mix- 
ture of dysgenic motivation. ... If, on the average, the religious celibates 
were inferior, there would be no net eugenic loss, but this is not the case, 
especially with many celibate males who are held to high scholastic stan- 

Race or Mongrel? (1918) 

The degeneracy there [in Peru] is even greater and has been more rapid 
than in the other South American countries, and the case is the infusion of 
Chinese blood into the veins of the white-negro-Indian compound. There 
are scarcely any Indo-Europeans of pure blood in Peru, for with the excep- 
tion of pure Indians in the interior the population consists of mestizos, 
Zambos, mulattoes, terceroons, quadroons, octaroons, cholos, musties, 
fusties and dusties; crosses between Spaniards and Indians, Spaniards and 
negroes, Spaniards and yellows; crosses between these people and the 
cholos, musties and dusties; crosses between mongrels of one kind and 
mongrels of other kinds. All kinds of cross breeds infest the land. The 
result is incredible rottenness. 

The Next Age of Man (1924) 

We can well ask the question, are we winning the human race? When, 
after searching the records of ten thousand years, we can identify only one 
hundred and twenty-five thousand who have exhibited “special skill, en- 
terprise or strength.” This would constitute only one person out of every 
quarter of a million. Certainly, we can scarcely pride ourselves that the 
human race has as yet won the immense stakes of health, intelligence and 
energy — the three basic sources from which all genius springs — if only 
about one person in each quarter of a million has possessed these qualities 
in a truly notable degree. 



Mein Kampf (1925) 

Those who are physically and mentally unhealthy and unfit must not 
perpetuate their sufferings in the bodies of their children. Through educa- 
tional means the State must teach individuals that illness is not a disgrace 
but a misfortune for which people are to be pitied, yet at the same time that 
it is a crime and a disgrace to make this affliction the worse by passing it 
on to innocent creatures out of a merely egotistic yearning. 

And the State must also teach that it is the manifestation of a really 
noble nature and that it is a humanitarian act worthy of all admiration if an 
innocent sufferer from hereditary disease refrains from having a child of 
his own but bestows his love and affection on some unknown child whose 
state of health is a guarantee that it will become a robust member of a 
powerful community. 

Buck vs. Bell Decision (1925) 

We have seen more than once that the public welfare may call upon the 
best citizens for their lives. It would be strange if it could not call upon 
those who already sap the strength of the state for these lesser sacrifices 
[sterilization], often not felt to be such by those concerned, in order to 
prevent our being swamped with incompetence. It is better for all the 
world, if instead of waiting to execute degenerate offspring for crime, or to 
let them starve for their imbecility, society can prevent those who are 
manifestly unfit from continuing their kind. ... Three generations of im- 
beciles are enough. 


( 1907-1931 ) 

Indiana, Washington, California, Connecticut, Nevada, Iowa, New Jer- 
sey, New York, North Dakota, Kansas, Michigan, Wisconsin, Nebraska, 
Oregon, South Dakota, New Hampshire, North Carolina, Alabama, Mon- 
tana, Delaware, Virginia, Idaho, Utah, Minnesota, Maine, Mississippi, 
West Virginia, Arizona, Vermont, Oklahoma. 

( 1907-1931 ) 

Norway, Sweden, Denmark, Finland, United States, Estonia, Free City 
of Danzig, Switzerland, England, Bermuda, Canada, Mexico, Japan, Ger- 


From a Speech (1930) 

The most intelligent individuals on the average breed least, and do not 
breed enough to keep their numbers constant. Unless new incentives are 



discovered to induce them to breed they will soon not be sufficiently 
numerous to supply the intelligence needed for maintaining a highly tech- 
nical and elaborate system. Further, we must expect, at any rate, for the 
next hundred years, that each generation will be congenitally stupider than 
its predecessor, and we shall gradually become incapable of wielding the 
science we already have. 

Germany Population Policy (1938) 

Opponents of the German laws for promoting the hereditary health of 
the nation have asked: “Who has given you the right to destroy life and to 
interfere with the operation of Nature’s laws through which life is 
created?” No, we do not destroy life. We only prevent the propagation of 
further lives which will be afflicted by disease and will of themselves be 
unfit to fulfill the demands which life makes on every individual. On the 
other hand is it not much more true to say that they sin against the laws of 
Nature who not only pamper and encourage afflicted lives but even allow 
these lives to be further propagated and multiplied? 

Into the Darkness (1940) 

There were other cases that day [at the Nazi Eugenics court], all conduc- 
ted in the same painstaking, methodical fashion. 1 came away convinced 
that the law was being administered with strict regard for its provisions 
and that, if anything, judgments were almost too restrained. On the 
evidence of that one visit, at least, the Sterilization Law is weeding out the 
worst strains in the Germanic stock in a scientific and truly humanitarian 


A Text-Book of Mental Deficiency (1946) 

Another suggestion has been made of a quite contrary kind [to laissez- 
faire eugenic policy] — namely, that the State should put an end to the exis- 
tence of defective and inefficient members within it. Probably most per- 
sons will agree that it would be better were there no defectives, and this 
suggestion is a logical one. ... In my opinion it would be an economical 
and humane procedure were their existence painlessly terminated, and I 
have no doubt, from personal experience, that this would be welcomed by 
a very large proportion of parents. 

Brave New World Revisited (1958) 

In this second half of the twentieth century we do nothing systematic 
about our breeding; but in our random and unregulated way we are not 
only overpopulating our planet, we are also, it would seem, making sure 
that these greater numbers shall be of biologically poorer quality. 


The Population Bomb (1968) 

I have understood the population explosion intellectually for a long 
time. I came to understand it emotionally one stinking hot night in Delhi a 
couple years ago. My wife and daughter and I were returning to our hotel 
in an ancient taxi. The seats were hopping with fleas. As we crawled 
through the city, we entered a crowded slum area. The temperature was 
well over 100, and the air was a haze of dust and smoke. The streets 
seemed alive with people. People eating, people washing, people sleeping. 
People visiting, arguing and screaming. People thrusting their hands, beg- 
ging. People defecating and urinating. People clinging to buses. People 
herding animals. People, people, people, people. 

Sociobiology (1975) 

... Mankind has never stopped evolving, but in a sense his populations 
are drifting. The effects over a period of a few generations could change 
the identity of the socioeconomic optima. In particular, the rate of gene 
flow around the world has risen to dramatic levels and is accelerating, and 
the mean coefficients of relationship within local communities are cor- 
respondingly diminishing. The result could be an eventual lessening of 
altruistic behavior through the maladaption and loss of group-selected 


Quoted in Discover (October, 1985) 

There’s no doubt that you could breed for intelligence in humans the 
way you breed for milk in cows or eggs in chickens. If you were to raise 
the average I.Q. just one standard deviation, you wouldn’t recognize 
things. Magazines, newspapers, books, and television would have to be- 
come more sophisticated. Schools would have to teach differently. 


The New York Times (February 11, 1986) 

Nearly half of all [white] couples of childbearing age in the United 
States are physically unable to have children, as Americans increasingly 
choose sterilization to limit their new families, according to Government 


The New York Times (May 21, 1986) 

... Prof. Roberto Bacchi, head of the Hebrew University statistics 
department, told the Cabinet that today’s 9.5 million Jews living outside of 
Israel would shrink to about 8 million by the year 2000 if current 
demographic trends in assimilation, intermarriage and low birth rates con- 



Prime Minister Shimon Peres said the answer is that every Jewish 
family in Israel should have four children. On Sunday the Cabinet ap- 
proved in principle the allocation of as much as $20 million to help 6,000 
infertile Israeli couples to have children. 


The New York Times ( December 1, 1986) 

The genetic makeup of a child is a stronger influence on personality 
than child rearing, according to the first study to examine identical twins 
reared in different families. The findings shatter a widespread belief among 
experts and laymen alike in the primacy of family influence and are sure to 
engender fierce debate. 


The New York Times (April 17, 1987) 

The Federal Government, in a decision with broad moral and ethical 
implications, said today that it was clearing the way for inventors to patent 
new forms of animal life created through gene splicing. 

The policy specifically bars the patenting of new genetic characteristics 
in humans. But one official of the United States Patent and Trademark 
Office acknowledged that the decision could eventually lead to commer- 
cial protection of human traits. 

“The decision says higher life forms will be considered and it could be 
extrapolated to human beings,” said Charles E. Van Horn, director of or- 
ganic chemistry and biotechnology in the patent office." x 

The Type of Humans We May Expect Within a Few Centuries 



Satanic Technology and the West 

Man and Technics 

Oswald Spengler 

Man, evidently, was tired of merely having plants and animals and 
slaves to serve him, and robbing nature’s treasures of metal and stone, 
wood and yam, of managing her water in canals and wells, of breaking her 
resistances with ships and roads, bridges and tunnels and dams. Now he 
meant not merely to plunder her of her materials, but to enslave and har- 
ness her very forces so as to multiply his own strength. This monstrous and 
unparalleled idea is as old as the Faustian Culture itself. Already in the 
tenth century we meet with technical constructions of a wholly new sort. 
Already the steam engine, the steamship, and the air machine are in the 
thoughts of Roger Bacon and Albertus Magnus. And many a monk busied 
himself in his cell with the idea of Perpetual Motion. 

This last idea never thereafter let go its hold on us, for success would 
mean the final victory over “God or Nature” ( Deus sive Natura), a small 
world of one’s own creation moving like the great world, by virtue of its 
own forces and obeying the hand of man alone. To build a world oneself 
to be oneself God — that is the Faustian inventor’s dream, and from it has 
sprung all our designing and re-designing of machines to approximate as 
nearly as possible the unattainable limit of perpetual motion. The booty- 
idea of the beast of prey is thought out to its logical end. Not this or com- 
plete with its secret of force, is dragged away as spoil to be built into our 
Culture. But he who was not himself possessed by this will to power over 
all nature would necessarily feel that this was devilish, and in fact men 
have always regarded machines as the invention of the devil — with Roger 
Bacon begins the long line of scientists who suffer as magicians and 

The Rebirth of Pan 

Jim Brandon 

Scientific Movement was Launched by Mystics 
Mircea Eliade, a highly perceptive observer who, as a sociologist, is by 
no means hostile to the scientific position, writes in his The Two and the 


The explanation of the world by a series of reductions has an aim 
in view: to rid the world of extramundane values. It is a systematic 
banalization of the world undertaken for the purpose of conquering 
and mastering it. 

If this astonishing conquest itch were limited to intellectual postures, it 
would be one thing. But of course the contemporary mining and polluting 
of the industrialized lands bring forward far more concrete realities. 

Our Faustian pact with Mephistophelian “sci-tech” goes back a long 
way. It is an insufficiently realized fact that the contemporary scientific at- 
titude was first nurtured in the bosoms of mystical societies of seven- 
teenth-century England, as the contemporary British scholar Frances Yates 
has pointed out in a number of valuable studies. Long before this, the 
pioneering philosopher of the specifically modem cast of organized in- 
quiry, Francis Bacon, had called in his “Fable of Proteus” for a virtually 
sadistic approach to the natural world: 

If any skillful minister of nature shall apply force to nature, and by 
design torture and vex it in order to its annihilation, it on the con- 
trary, being brought to this necessity, changes and transforms itself 
into a strange variety of shapes and appearances; for nothing but the 
power of the Creator can annihilate it or truly destroy it ... And that 
method of torturing or detaining will prove the most effective and 
expeditious which makes use of manacles and fetters; i.e. lays hold 
and works upon matter in the extremist degree. 

An amazing attitude, and one quickly discernible in every aspect of 
modem life. But suppose that nature, or at least the earth as a whole, may 
not be entirely inert. Can we assume that it would be completely in accord 
with many of the things we are doing on it and in it? 

Twilight of the Evening Lands 

Oswald Spengler 

... Suppose that, in future generations, the most gifted minds were to 
find their soul’s health more important than all the powers of this world; 
suppose that, under the influence of the metaphysic and mysticism that is 
taking the place of Rationalism today, the very elite of intellect that is now 
concerned with the machine comes to be overpowered by a growing sense 
of its Satanism (it is the step from Roger Bacon to Bernard of 
Clairvaux) — then nothing can hinder the end of this grand drama that has 
been a play of intellects, with hands as mere auxiliaries. 



David Paul 

hen driving a car, one’s nervous system becomes linked with 

the vehicle in a very basic way. If the driver decides to brake. 

the body performs a complex sequence of maneuvers with the 
brake, accelerator and steering wheel, all acting as sense-extensions. The 
vehicle becomes body-like and responds in body-like fashion to the 
driver’s thoughts. If the driver decides to accelerate, the brain signals the 
foot which responds by signaling the accelerator, which responds by in- 
creasing fuel flow, which enacts a series of events that causes the vehicle 
to increase speed. In a sense, the car is the driver’s body and is directly 
controlled by the driver’s brain and central nervous system. 

The driver “feels” other objects external to the vehicle and judges dis- 
tances from the car in a manner crudely analogous to the operations invol- 
ved in judging one’s environment from the physical body. The difference 
is that the signal flow from the brain to the auto is indirect and is impeded 
by the physical separation of the operator’s appendages from the ap- 
propriate control mechanisms. A little over a decade ago, there was talk of 
an experimental automobile braking system which was to be engaged by 
simply lifting an eyebrow, cutting in half the reaction time of a conven- 
tional brake system and reducing physical effort and mechanical work. As 
we design increasingly subtle mechanisms responsive to heat, pressure, 
and biological signals, we appear to be approaching a time when “willing” 
a machine into action will be relatively common. The separate steps be- 
tween thought and realization of a desired goal begin to blur and finally 
disappear. Signal flow between organic and mechanical units linked in a 
system gradually becomes continuous and unbroken. 

This trend toward continuous communications has resulted in the 
transfer of the machine operator’s work from “... the level of muscular ac- 
tivity to the level of perception, memory and thought — to internal mental 
processes.” 1 MIT mathematician Norbert Wiener (1894-1964) noted that 
the Industrial Revolution concerned the machine primarily as an alterna- 
tive to human muscle. According to Lewis Mumford in The Pentagon of 
Power, “Man’s biological emergence during the last two million years has, 
indeed, accelerated; and it has done so mainly in one direction, in the en- 
largement of the nervous system, under an increasingly unified cerebral 
direction.” Machines make the body expendable. If machines have ac- 
complished nothing else, they’ve reduced the human self to the brain and 
central nervous system. 



The history of simple tools is a chronology of extension and articulation 
of human functions. Tools, originally conceived about two million years 
ago as crude adjuncts of the body to increase its power and efficacy, are 
passive participants in accomplishing work. 

“A machine is merely a supplemental limb; this is the be-all and end-all 
of machinery.” (Butler, Erewhon .) Tools connected in series produce ma- 
chines. Machinery has gone a step beyond the tool in that it is capable of 
varying degrees of automatism (self-regulated activity without human par- 
ticipation), contingent behavior (decision making) and reaction to sensory 
stimulus through artificial organs. Mechanical history involves not only ex- 
tension but replacement of human activity. Mumford has actually called 
the machine “... a sort of minor organism, designed to perform a single set 
of functions.” You might say that extension of the limb evolved into exten- 
sions of the brain. 

Technology improves itself in a Darwinian way, as seen in the electronic 
marketplace, where unfit” contraptions become extinct every year. As 
technology absorbs more and more human work, the line separating 
biology and mechanics gradually becomes less distinct. Though we are 
still toolmakers and our “logic engines” are still tools in the general sense 
of the word, the context has changed. No one living at the time of Hero of 
Alexandria 2 had any idea that the five machines he defined would have 
produced offspring capable of instantaneous logarithmic calculation or in- 
corporated into the body as working parts. By World War II, machines 
were exhibiting behavior originally thought to be characteristic of primi- 
tive life. Early guided missiles were designed with the idea of goal-seeking 
and scanning in mind, which “had combined as the essential mechanical 
conception of a working model that would behave very much like a simple 
animal” (Grey Walter, The Living Brain). 

Occupying the gray area between biology and technology is cybernetic 
theory. The word’s root is Greek for “steersman” and Andre Ampere used 
the word in 1 834 to mean “science of control” or “the branch of politics 
which is concerned with the means of government.” Norbert Wiener used 
the term to refer to “the study of control and communication in the animal 
and the machine” concerned especially with mathematical analysis of in- 
formation flow between biological, electronic and mechanical systems, 
and maintenance of order in those systems. 

The complexity of predicting trajectories of quickly moving targets 
during World War II sparked Wiener and Julian Bigelow’s development of 
cybernetics. Constantly changing information about the target’s direction 
and speed necessitated feedback devices which would allow a gun to regu- 
late its own movements. Interestingly enough, human operators in 


Wiener’s automatic gun (which was never built) were given equal status 
with electro-mechanical components in the feedback loop. 

Information gleaned from the project concerning feedback and servo- 
mechanisms led Wiener and associates to devise a model of the central 
nervous system that “explained some of its most characteristic activities as 
circular processes, emerging from the nervous system into the muscles, 
and re-entering the nervous system through the sense organs” (Mc- 
Corduck, Machines Who Think). 

“The connecting link was electronics, and the almost mystical fit be- 
tween mathematic logic and the behavior of electronic circuits. The thrust 
of the new information sciences was to precisely define and measure in- 
formation in mathematic terms; to add information to the list of fundamen- 
tal definitions basic to science — matter, energy, electric charge and the 
like” (Hanson, The New Alchemists). 

“It has long been clear to me,” says Wiener in Cybernetics, “that the 
modem ultra-rapid computing machine was in principle an ideal central 
nervous system to an apparatus for automatic control; and that its input 
and output need not be in the form of numbers or diagrams but might very 
well be, respectively, the readings of artificial sense organs, such as 
photoelectric cells or thermometers, and the performances of motors or 

Information transfer is fundamental to discussing the current state of 
technology. Automata need only instructions to accomplish given tasks. 
The link with the machine is mental. Machine language carries out our 
work. Language, according to Wiener, “is not exclusively an attribute of 
living beings but one which they may share to a certain degree with the 
machines man has contracted.” 

“Cybernetics recorded the switch from one dominant model, or set of 
explanations for phenomena, to another. Energy — the notion central to 
Newtonian mechanics — was now replaced by information. The ideas of in- 
formation theory, such as coding, storage, noise, and so on, provided a bet- 
ter explanation for a whole host of events, from the behavior of electronic 
circuits to the behavior of a replicating cell” (McCorduck, Machines Who 

Electrical powering of machinery allowed a dialogue between organic 
and mechanized systems. Galvani’s discovery of electrical nervous 
stimulation in animal muscles around 1790 was the starting point of 
electrophysiology (apparently an inspiration to Mary Shelley). In 1875, 
electric brain currents were discovered and in 1924, Hans Berger devised a 
method of recording electrical activity from the surface of the scalp, later 
to become known as electro-encephalography, central to biofeedback. 


All living tissue is sensitive to electric current and generates small vol- 
tages. Our nervous system’s activity is accompanied by electrical poten- 
tials and can be controlled externally by electricity, providing a means of 
direct communication between human and machine systems, the common 
thread of biofeedback and prosthetic research. 

Technical history, then, involves extension and replacement of human 
functions in more than just a metaphorical sense. Wiener, again, was the 
first to suggest using myoelectric currents (produced by contracting muscle 
fiber) to control the motions of prosthetic limbs. He believed that signals 
from the brain to the muscle fiber in the stump of the limb could be tapped 
by electrodes. Small motors in the prosthesis could amplify the current to 
control the limb’s movements. The “Boston Elbow” and “Utah Arm” are 
motor-driven prostheses that follow this procedure almost exactly, using 
electrodes that attach to the shoulder muscle or lay implanted in the arm 
socket. Through biofeedback the amputee learns to control the device 
somewhat like a normal limb. 

The following is extracted from a paper explaining the design and con- 
struction of a microcomputer-controlled manipulator: “For an amputee to 
obtain motions when they are desired, he or she must give the microcom- 
puter needed information. This information can come in the form of 
myoelectric signals picked up on the surface of the amputee’s skin. These 
signals occur when the brain sends a signal to the muscle and the muscle 
tissues expand or contract to produce the requested motion. When a part of 
the body is amputated, many times the amputee continues to have a mental 
image of the missing part, a phenomenon known as the phantom limb 
syndrome. Mentally, the amputee can continue to move this phantom limb. 
Therefore, the brain continues to send signals to the remaining muscles 
and these muscles continue to try to produce the desired motion .” 3 

Grey Walter experimented with the E-wave, or expectancy wave, which 
is a voltage that “arises in the brain about one second before a voluntary 
action, which can be either a motor act (such as pushing a button) or 
simply an action with respect to making a firm decision about something” 
(Rorvick, As Man Becomes Machine). The E-wave, like any electric signal 
from any source, can also be used to operate electrically controlled 
devices. Slow progress has finally resulted in a recent announcement that a 
researcher at Johns Hopkins University has learned to predict the arm 
movements of a monkey by analysis of its brain waves. These techniques, 
developed twenty years ago, are rather basic, but they’re a first step in al- 
lowing machinery to be mentally or neurally controlled like alternate body 
parts. The opposite of thought-activated machinery is electrical brain 
stimulation which sinks electrodes into the brain and applies minor vol- 
tages. Just as thoughts and mental impulses produce electrical activity, 


most motor functions and emotions can be triggered or influenced by 
electrically stimulating the brain. “When a patient is conscious during a 
brain operation, the surgeon can give electrical stimulation in the motor 
strip and produce definite movements; here a twisting of the foot, there an 
arm movement, at a third point a clamping of the jaw” (Calder, The Mind 
of Man). 

Electrical brain stimulation provides researchers with a means of map- 
ping and controlling brain functions, including stimulating dormant sec- 
tions (as in stroke victims) to produce useful body operation. Sequential 
computer control of serial stimulus has apparently been successful in 
producing “lifelike” movement in laboratory animals suffering paralysis. 
Stimulating the cortex directly to replace missing sensory input is another 
application. “Brindley and Lewin have described the case of a fifty-two- 
year-old woman, totally blind after suffering bilateral glaucoma, in whom 
an array of eighty small receiving coils were implanted subcutaneously 
above the skull, terminating in eighty platinum electrodes encased in a 
sheet of silicone rubber placed in direct contact with the visual cortex of 
the right occipital lobe. ... With this type of transdermal stimulation, a 
visual sensation was perceived by the patient in the left half of her visual 
field ... and simultaneous excitation of several electrodes evoked the per- 
ception of predictable simple visual patterns” (Delgado, Physical Control 
of the Mind). Electrical stimulation of the auditory nerve has produced 
auditory sensations. Appropriately placed electrodes can alter blood pres- 
sure, sleep, motor functions, the sensation of pain and even hostile be- 

The following account illustrates one of the many possibilities opened 
up by the advent of these techniques: “... the ability to detect radiation has 
been bestowed on a group of experimental cats, each of which is wired 
into a portable, miniature geiger counter that telemeters electrical impulses 
directly to the feline brain via implanted electrodes. The square-wave 
electrical impulses are similar to normal nervous impulses. They are 
transmitted to a portion of the brain that is associated with fear reactions, 
causing the cats to shy away from radioactive sources” (Rorvik, As Man 
Becomes Machine). According to Jose Delgado, “It is reasonable to specu- 
late that in the near future the stimoreceiver [instruments for radio 
transmission and reception of electrical messages to and from the brain] 
may provide the essential link from man to computer to man, with a 
reciprocal feedback between neurons and instruments which represents a 
new orientation for the medical control of neurophysiological functions. 
For example, it is conceivable that the localized abnormal activity which 
announces the imminence of an epileptic attack could be picked up by im- 
planted electrodes, telemetered to a distant instrument room, tape-recor- 



ded, and analyzed by a computer capable of recognizing abnormal electri- 
cal patterns. Identification of the specific electrical disturbance could trig- 
ger the emission of radio signals to activate the patient’s stimoreceiver and 
apply an electrical stimulation to a determined inhibitory area of the brain, 
thus blocking the onset of the convulsive episode” (Delgado, Physical 
Control of the Mind). 

“By the turn of the century, every major organ except the brain and 
central nervous system will have artificial replacements,” says Dr. William 
Dobelle, whose Institute for Artificial Organs in New York is working on 
replacements for the pancreas, heart, ear and eye (“Building the Bionic 
Man,” Newsweek, July 12, 1982). The concept of total prosthesis seems 
plausible, if this is true. Creating an artificial human brain, however, is a 
little more difficult. Some say it will never happen. Since the first Artificial 
Intelligence experiments, attempts to mimic complex human neural ac- 
tivity with the crudities of current electronic hardware have been plagued 
with challenging problems. 

Breakthroughs in this line of research might take place through electro- 
biological engineering or hybridization of computer architecture with 
molecular engineering. Naval Research Laboratories, the Japanese Mini- 
stry of International Trade and Industry, the U.S. Defense Advanced 
Research Projects Agency and other investors like Sharp and Sanyo-Denki 
are funding research into what is known as the Molecular Electronic 
Device (MED) or “biochip.” There are several designs for these organic 
microprocessors, but the essential idea is to use protein molecules or syn- 
thetic organic molecules as computing elements to store information or act 
as switches with the application of voltage. Signal flow in this case would 
be by sodium or calcium ions. Others feel that artificial proteins can be 
constructed to carry signals by electron flow. Still another idea is to 
“metalize” dead neuronal tissue to produce processing devices. “The ul- 
timate scenario,” says geneticist Kevin Ulmer, of Genex Corporation, “is 
to develop a complete genetic code for the computer that would function 
as a virus does, but instead of producing more virus, it would assemble a 
fully operational computer inside a cell” (“Biochip Revolution,” Omni, 
December, 1981). 

The very notion that computer chips could be “grown” or that living and 
inert matter could be fused together on a molecular level promises surprises 
ahead for those with orthodox notions of mind and body. As machines be- 
come more and more responsive to human internal experiences (from the 
desire to move a limb or even rage or sexual pleasure), we’ll probably 
reach a stage at which every subtle nuance of imagination and conscious- 
ness can be realized, stored and displayed through machinery. And at some 
point in the future it will be possible to “will” events to occur. 


New twists in the evolution of the brain might be brought about through 
our own manipulation of the elements of biological science. If we 
seriously consider Spengler’s suggestion that the hand and tool must have 
come into existence together, then it follows that the tool’s transformation 
into an “organism” capable of monitoring and responding to our biological 
functions transforms us as well. 

*The title Man a Machine is taken from Julien Offray De La Mettrie’s book of 
the same title, first published in 1748. La Mettrie was a physician who had seen 
military service, and put forth the view that the human body can be seen as simply 
a complex machine. This view was partly inspired by a “vision” La Mettrie ex- 
perienced during a feverish attack of cholera on the battlefield in 1742. 


1 . Cole, M. & S., ‘Three Giants of Soviet Psychology.” Interview with Alexei 
Nikolaevitch Leontiev in Psychology Today, March, 1971. 

2. Greek engineer whose credits include building a holy water slot machine and 
automated religious shows featuring moving statues of gods. 

3. Beeson, W„ “A Microcomputer Controlled Manipulator for Biomedical Ap- 
plications,” Bioengineering: Proceedings of the Eight Northeast Conference, Per- 
gamon Press, 1980. 

Collectivization of breasts in a Moscow nursery 



towards a body without organs 

Gregory Whitehead 

F IGURE 1-5 (archival). Supreme vulnerographic magnification of 
classical San Sebastiano puncture trauma, as recorded by Andrea 
Mantegna (Isola di cartura 1431 - Mantova 1506). For comparative 
perspective on Word / Wound interpretation, see relic represented in Figure 
7-5. FIGURE l-27a. Blunt trauma, first post-operative day. Subject 
(male) suffered a crushed member inflected by the sudden tumble of a low- 
silica ossification, range and caliber unknown. FIGURE 2-5b. Lateral 
view of the false aneurysm. Notice again the defect in the radial artery, 
continued perfusion of the artery despite injury, and the blushing of the 
epiphyseal plates at both radius and vulva. FIGURE 2-10. Rare archival 
angiogram, (female) subject unknown; deep perforations inflame liminal 
regions of the sub-uterine wall. FIGURE 2-11. Magification of inflamed 
area in Figure 2-10; multiple surface abrasions have precipitated the for- 
mation of hetero-labial pili incamati, producing the distinct impression of 
a feigned papillomic eruption. FIGURE 2-12e (rare). The structurally 
pathological implications of these partially occluded surface lacerations 
amply demonstrate that as a result of the ceaseless impact of external 
stimuli on the surface of the vesicle, its substance to a certain depth may 
have become permanently modified. FIGURE 2-13. Compound head 
trauma resulting from an explosion in a shingle factory. Except for palsy of 
the left abducent nerve, subject remained neurologically intact during the 
first day after trauma. Shortly after admission, he developed ptosis of the 
left eye followed by right hemiparesis, with gradual deterioration at base 
of skull (marked). FIGURE 3-3. Abstract Lacrymosa (duplicate). FIG- 
URE 3-12. Direct impalation of the trachea has left a wide area of syntag- 
matic destruction transecting the extreme ulterior comiculates and deposit- 
ing an abnormally occluded and hemotrophic paralipsis in the post-glottal 
corpus compulsion. FIGURE 3-17 (revised). Detail of scout film on third 
post-trauma day. Multiple magmatic gas bubbles in descending gutter and 
in Gerota’s fascia, representing imbric fat necrosis due to the surprise spil- 
lage of papillomic lava through duodenal perforations. FIGURE 3-22b 
(out of sequence). Impenetrable auto-castration; the only entry into the 
whole family of human wounds that simply can’t be re-membered. FIG- 
URE 3-29. Widespread intrapelvic trauma compounded by rare sublingual 


contusions. Note the unusually pitched lacrymosa; but the common 
gluteals are roughly the same diameter as the inferior femorals! From this, 
we can infer significant and obsessive surface display directly prior to im- 
pact penetration. FIGURE 3-37. High power magnification of left index 
digit puncture trauma; dactylosis spontanea provokes the unusual signature 
of phantom defluvium across residual wound tract. FIGURE 4-8. Admis- 
sion chest film; an expanding apical hemotoma speaks against prompt 
esophagal catheterization. Observe arterial bleeding between the internal 
mammary artery and the metallic end of the chest tube adjacent to it — 
traumatic fillial attachment? FIGURE 4-11. MEDUSA’S HEAD 
(pseudonymous). FIGURE 4-14. No surprises here; a post-mortem 
autopsy revealed profound multiple ruptures of the superior undulatus 
delectae. Compare the bloated tissues enveloping the residual wound tract 
to a standard tissue sample slide — the subject (male) quite literally 
drowned in a sudden massive release of his own excess body fluids. 
FIGURE 4-15. Blunt trauma shatter dispersion of vagus nerve (L. vagus, 
-wandering); subject left utterly speechless. FIGURE 4-23. Handgun, 
0.38, extreme close range, direction undetermined. Shatter expansion of 
the left porus acusticus intemus resulting from rapid projectile gyrations is 
partially obscured by the utter dematerialization of the superior cerebral 
corpus flagellanti. And where is the residual wound tract? FIGURE 4- 
29a. Blunt trauma, subject unknown. Note well the crushed parasym- 
pathetic ganglia distal to the rectal magnificat — might this be an occasion 
for exploratory tympanic lip transplant? FIGURE 4-3 1 (archival). Head 
wound suffered by a German footsoldier on the first day of the Battle of 
Verdun. Comparison to the shatter expansion in Figure 4-23 provides his- 
torical perspective on woundscape development. FIGURE 4-41. Aerial 
photograph of woundscape following BOMBARDIMENTO DI AD- 
RIANOPOLI: tumb-tumb-tumb-tumb 2000 granate protese strappare con 
schianti schianti schianti schianti schianti ... FIGURE V, ii. HORATIO: 
Now cracks a noble heart. Good night, sweet prince, and flights of angels 
sing thee to thy rest. FIGURE 5-8. Head wound, magnified fractal 
tomograph of the perforated induseum griseum. Upon admission, patient 
was critically athetosic and displayed signs of having suffered a prolonged 
retrograde conduction avalanche deep inside the hippothalmus, crushing 
the right distal ’tweenbrain ganglia. FIGURE 5-9. Tomashevskii effect: 
The subject was severely wounded by lacerations along the tracheal rim, 
inducing repetitive intradiaphramatic avulsions to the nascent epiglottis, 
gravely impairing the hole of the speech apparatus. FIGURE 5- 18a. 
Puncture wound, left hand. Note the halo of arterioles and the radiant 
capillary blush around the partially occluded remission. Given the densely 
clotted hermeneutic partial to the expanding hemotoma, subject should be 


treated with extreme unction. FIGURE 5- 18b. Same subject, right hand. 
Severe bone decalcification at center left producing a striking resemblance 
between the partially amputated princeps principi artery (on the ventral 
aspect of the thumb) and the total unstretched rima glottidis reproduced in 
Figure 5-9. FIGURE 5-34 (diminuendo) TOTENKLAGE. FIGURE 6- 
6b. This is an earlier film from the same study, showing discontinuation of 
the radial artery after a stab wound of the cubital fossa. Although there is 
no bleeding, the large hemotoma must be evacuated if the subject is to 
remain complete in all the parts of a man. FIGURE 6-10. Puncture 
trauma victim (female), object of penetration unknown. Hypertrophic 
lacerations along interior surface of inflamed labial lacuna compounded by 
widespread eruption of infectious low-silica lava. No known surgical 
treatment; subject recommended for prolonged uteroscopic scrutiny. 
FIGURE 6-2 la. Selective left testicular arteriogram; arrow marks direction 
of penetration. The short distance between the point of bone collision and 
the termination of the residual wound tract, together with the absence of a 
wide scatter of metallic fragments, indicates that at the moment of climax 
very little energy was left in the bullet. FIGURE 6-32 (archival). 
Textbook case of “Railway Spine,” dating from mid- 19th century. See Wil- 
SPINAL CORD (London, 1866), p. 47. FIGURE 7-5 (relic). How to 
construe the deeper meaning of the Word inscribed by His Handwriting 
into the Flesh of His Son: genitum, non factum, consubstantialem Patril 
FIGURE 7-21. Puncture trauma, caliber and range unknown. Anterior 
entry with skin-to-skin penetration. Note the change in position of the 
entry wound on the labial occlipsis; this could create a distorted impres- 
sion of the true position and direction of the residual wound tract. FIG- 
URE 7-21 a. Blunt trauma, head: frontal magnification. Crushed Broca’s 
area compounded by sustained ganglionic decussation. Upon admission, 
subject exhibited early symptoms of translimbic glossolallia — but note the 
untouched cava delecta! FIGURE 7-21b. Same subject, fifth post- 
traumatic day. Mandibular ganglions have deteriorated, as evidenced by 
widespread sublingual Ruffini nodule deposits. Atrophied Broca’s area par- 
tially obscures the still untouched (?!) cava delecta. FIGURE 7-21c. 
Blunt trauma, head. Do not be misled by the biomechanical resemblance to 
the human larynx; this wound is irretrievably aphasic. FIGURE 7-31. 
Self-inflicted, 0.22 Handgun, close range, direction caudad. Right 
paramedian entry, 6 cm. below the level of the umbilicus. The residual 
wound tract is through the groin. Laparotomy revealed an entirely ex- 
trapudendal residual wound tract despite widespread fat necrosis in the ad- 
jacent monastery. Intimal flap of dissection or accumulation of in- 


traluminal clot? FIGURE 7-36. Hunting rifle injury, close range. Tran- 
section and thrombosis of the superficial femoral artery are present. Com- 
pare the extensive soft tissue injury with that of the puncture wound 
patient in Figure 7-21; note well the opacified distal disfiguration. FIG- 
URE 7-48. Pyroscopic vulneroglyph (see text) inscribing typically hyper- 
trophic lavial perforations. The so-called Rim of Fire is a virtual factory of 
similar contributions to the geodermic woundscape. FIGURE 7-49. 
Selective right pulmonary angiogram (50 ml at 18 ml/sec), showing effects 
of widespread blunt trauma suffered after the climax but prior to the ap- 
plication of extreme unction. The entire heart displayed poor contractility; 
the right ventricular myocardium was cyonic but not infarcted. FIGURE 
8- lb. Traumatic displacement of undular entrails anticipates the genesis of 
a total stimulus shield: material at last, a body without organs'. FIGURE 
8-14. Injury by shotgun slug, self-inflicted, close range. Notice the wide 
destruction of bones and soft tissue. The arteriogram shows traumatic dis- 
placement of both fallopian tubes compounded by ancillary sub-intimate 
womb inversion. FIGURE 8-22 (undated and unsigned). THE SCAR OF 
ODYSSEUS. Despite uncertain authentification, convincing demonstration 
that the interpretation of oral wounds need not depend entirely on faulty 
manducation techniques. Compare to Figure 4-41. FIGURE 9-1. Follow- 
ing bullet train collision, subject (female) suffered acute amnesia. Note 
well the utter dislocation of procreative organs; storing the fate of future 
generations, the memory of wounds is strictly involuntary. FIGURE 9- 
13a. Fractal genetigram, first generation; subject suffered prolonged ex- 
posure to radioactive waste. Signs of emphatic chromosomal paralipsis 
mark well the path of future mutation. FIGURE 9- 13b. Fractal 
genetigram, simulated second generation. Surface punctures signify utter 
structural depravity viz. DNA matrix; subject’s real body surface at this 
stage becomes waxy and viscous: DO NOT TOUCH! FIGURE 9- 13c. 
The crisis of the Third Generation. FIGURE 9- 13d. Fourth Generation 
simulation. Genetic wound mnemonic automatism propels the subject right 
out of the species — real body surface displays course protective ridges 
with frequent slime secretions parallel to the pit. FIGURE 9-13e. By the 
Fifth Generation, the chromosomal matrix has passed from the genetic to 
the geologic. FIGURE 11-4 (see text). FIGURE 11-30 (revived). 
NICK: You swing wild, don’t you? MARTHA: Hah! NICK: Just ... 
anywhere. MARTHA: Hah! I'm a Gatling gun. Hahahahahahahahahaha- 
hahah! NICK: Aimless ... butchery. Pointless. FIGURE 12-2b. Aerial 
photograph of multiple spinal contusions suffered by the Angel of History 
following a high-speed collision against oblivion. FIGURE 12-18. Deep 
thoracic puncture provides living and final proof that the wound is the only 
hole into the human body out of which nothing comes but itself. 



Anarchist Meditations on N. Herbert’s 
Quantum Reality: Beyond the New Physics 

Hakim Bey 

Scientific worldviews or “paradigms” can influence — or be influ- 

enced by — social reality. Clearly the Ptolemaic universe mirrors 

theocentric & monarchic structures. The Newtonian/Carte- 
sian/mechanical universe mirrors rationalistic social assumptions, which 
in turn underlie nationalism, capitalism, communism, etc. As for Relativity 
Theory, it has only recently begun to reflect — or be reflected by — certain 
social realities. But these relations are still obscure, embedded in multi- 
national conspiracies, the metaphysics of modem banking, international 
terrorism, & various newly emergent telecommunications-based tech- 

2. Which comes first, scientific paradigm or social structure? For our 
purpose it seems unnecessary to answer this question — and in any case, 
perhaps impossible. The relation between them is real, but acts in a manner 
infinitely more complex than mere cause-&-effect, or even warp-&-weft. 

3. Quantum Mechanics (QM), considered as the source of such a 
paradigm, at first seems to lack any social ramifications or parallels, almost 
as if its very weirdness deprives it of all connnections with “everyday” life 
or social reality. However, a few authors (like F. Capra, or Science-Fic- 
tioneers like R. Rucker or R. Anton Wilson) have seen Quantum Theory 
both as a vindication of certain “oriental philosophies” & also as prophetic 
of certain social changes which might loosely & carelessly be lumped un- 
der the heading “Aquarian.” 

4. The “mystical” systems evoked by our contemplation of Quantum 
facts tend to be non-dualist and non-theocentric, dynamic rather than 
static: Advaita Vedanta, Taoism, Tantra (both Hindu & Buddhist), alchemy, 
etc. Einstein, who opposed Quantum theory, believed in a God who 
refused to play dice with the universe, a basically Judeo-Protestant deity 
who sets up a cosmic speed limit for light. The Quantum enthusiasts, by 
contrast, prefer a dancing Shiva, a principle of cosmic play. 

5. Perhaps “oriental wisdom” will provide a kind of focusing device, or 
set of metaphors, or myth, or poetics of QM, which will allow it to realize 
itself fully as a “paradigm” & discover its reflection on the level of society. 



But it does not follow that this paradigm will simply recapitulate the social 
complexes which gave rise to Taoism, Tantra or alchemy. There is no 
“Eternal Return” in the strict Nietzschean sense: each time the gyre comes 
round again it describes a new point in space/time. 

6. Einstein accused Quantum Theory (QT) of restoring individual con- 
sciousness to the center of the universe, a position from which “Man” was 
toppled by “Science” 500 years ago. If QT can be accused of retrogression, 
however, it must be something like the anarchist P. Goodman’s “Stone Age 
Reaction” — a turning-back so extreme as to constitute a revolution. 

7. Perhaps the development of QM and the rediscovery of “oriental wis- 
dom” (with its occidental variations) stem from the same social causes, 
which have to do with information density, electronic technology, the on- 
going collapse of Eurocentrism & its “Classical” philosophies, ideologies 
& physics. Perhaps the syncresis of QT & oriental wisdom will accelerate 
these changes, even help direct them. 

8. Table of Paradigms 

With Their Spritual, Political & Economic Parallels 

I. Paleolithic — shamanic — non-authoritarian — hunter/gatherer 

II. Neolithic — polytheistic — authoritarian — agricultural 

III. Earth-centered Cosmos — theistic — monarchial/theocratic (hierar- 
chical) — urban 

IV. Sun-centered Cosmos — monotheistic — divine right of kings — 
colonialism & imperialism 

V. Mechanistic universe — deist or atheist — democracy, capitalism, 
communism — industrial/technological 

VI. Relativistic universe — Modernism — cybemocacy — post-in- 

dustrial (electronic) 

VII. Quantum universe ... 

9. Just as Modernism here parallels Relativity Theory as a sort of 
spiritual concomitant, so “oriental wisdom” seems to attach itself to QT. 
But what political systems, what economics would derive from this amal- 

10. QT, which attempts an explanation of the reality “behind” Quantum 
facts, lags far behind QM itself. Unlike Relativity, QM offers no coherent 
ideas about “reality,” only a set of statistical possibilities, tools for predic- 
tion. QM “works” — but Quantum facts remain unexplained. The excite- 
ment of the science for non-scientists lies in the way it seems to have 
revived speculative philosophy as an integral part of the scientific en- 
deavor: at present, competing theories about Quantum “reality” rival any 
occultist or mystical excesses for sheer madness & breathtaking in- 


credibility. In Quantum Reality, physicist Nick Herbert outlines eight 
philosophies or world views, “Quantum Realities,” all based on Quantum 
fact but all different. 

11. Quantum Reality Number One (QRI) — the Copenhagen interpreta- 
tion. “There is no deep reality.” Objects, everyday real things, “float on a 
world that is not as real.” (Bohr, Heisenberg.) Emphasis on “Uncertainty,” 
and thus comparable to Buddhist “Anti-realism” or even Berkelean 
Idealism. The Copenhagen “orthodox ontology” leads directly to QR2, 
which posits an observer-created reality in which the act of measurement 
gives rise to observed reality (“The moon is demonstrably not there when 
no one looks” — N.D. Mermin). 

12. QR3 — “Reality is an undivided wholeness.” Developed by W. 
Heitler. In this interpretation, “the observer appears, as a necessary part of 
the whole structure, and in his full capacity as a conscious being. The 
separation of the world into an ‘objective outside reality’ and ‘us,’ the self- 
conscious onlookers, can no longer be maintained. Object and subject have 
become inseparable from each other.” According to Bohm, “One is led to a 
new notion of unbroken wholeness which denies the classical analyzability 
of the world into separately and independently existing parts.... The in- 
separable quantum interconnectedness of the whole universe is the fun- 
damental reality.” 

13. Capra’s popularization of this stance in Tao of Physics explores pos- 
sible leads in Far Eastern mysticism. But none of the “orientalists” have so 
far noted a much more relevant metaphysics in sufism, especially Ibn 
Arabi’s doctrine of the oneness of being ( wahdat al-wujud). My intuition 
says that Ibn Arabi might prove a goldmine to Quantum Theorists, but the 
“mingling of two oceans” conjured up by such an imagined confrontation 
would involve decades of hard labor to grasp & contain — & so I leave it to 
someone else to follow up. 

14. Bell’s Theorem, which proves or seems to prove that Quantum 
Reality is “non-local,” bolsters rather than deflates what we might call the 
taoist theory of QM, or in Herbert’s phrase, QR3. Something in Bell’s 
Theorem seems to be violating Einstein’s cosmic speed limit — some super- 
luminal aether or “field,” or Faster-Than-Light particles — or telepathic 
particles! So far this bizarrarie can be experimentally demonstrated only 
though negative inference; no laboratory “hard” evidence of such a “field” 
(or whatever) has been uncovered. Randomicity Theory suggests that non- 
local phenomena will remain inaccessible — that superluminal signaling 
devices (“ansibles” in SciFi terminology) will prove impossible to decode, 
hence useless. However, this remains unproven. If telepathy exists, then 
human consciousness may already be making use of such codes. 


15. QR4 — “The many worlds interpretation” (H. Everett, 1957) suggests 
that the wave function never collapses — that every possible event actually 
occurs, either in “our” world or in some instantaneously created “alterna- 
tive universe.” The Copenhagenists deny reality altogether; Everett offers 
infinite realities: an elegant solution, so far totally unverifiable ... but ... 
SciFi Heaven! (I wish to expropriate one of Everett’s notions, the non-col- 
lapse of the wave function, for my own fanciful synthesis [see below].) 

16. QR5 — Quantum Logic. What Einstein did to Euclidean geometry, 
some Quantum physicist/mathematicians hope to do to Boolean (Classical) 
Logic. Other than making it easier to think about. I’m not sure how this 
new logic would relate to QR — but it sounds like a good idea. 

17. QR6 — “Neo-realism.” Einstein, Planck, Schrodinger, Bohm & de 
Broglie have all looked for ways to “save the phenomena,” to discover & 
describe Quantum Reality per se, rather than take the disagreeable step of 
agreeing with Copenhagian anti-realisms (“Atoms are not things” — 
Heisenberg. “There is no quantum world” — Bohr.) Reconciling the neo- 
realist project with Quantum facts leads to some very peculiar positions — 
such as maintaining that the world is real but “non-local.” 

18. Could it be that the quarrel between anti-realists & neo-realists 
arises from a semantic problem about the definition of “reality?” It looks 
to me as if both sides are maintaining that reality means Classical reality. 
Thus the Copenhagenists are forced to deny that ordinary objects exist — an 
absurdity — while the neo-realists are reduced to looking for loopholes in 
QM, & seem so far to have been utterly frustrated. But if QR & “ordinary 
reality” are both real, modalities of the same one reality, then the 
dichotomy vanishes like a delusion caused by bad grammar. The only 
problem then remaining is that of Quantum measurement, which asks in 
effect how “quantumstuff” “ becomes ” “ordinary objects?” 

19. QR7 — “Consciousness creates reality.” Von Neumann posits that 
only one kind of stuff exists, quantumstuff, & that ordinary objects are 
“made” of it. At some point the wave function, the all-possible nature of 
quantumstuff, “collapses” into a single statistical probability, a quantum 
jump which somehow “creates the world.” Where does this occur? The 
only logical answer appears to implicate human consciousness as the set- 
ting of the wave function collapse. Ironic that Von Neumann, the wizard of 
cybernetics & strategic game theory, should have been forced to develop a 
math which suggests that human consciousness must be written into any 
complete explanation of QR. Von Neumann’s interpretation is not the same 
as QR2, “observer-created reality,” in which the observer could as easily 
be a measuring device as a human being; QR2 tacitly accepts a basic 
dualism between a real “Classical” measuring device, and Quantum un- 
reality itself. Nor does QR7 necessarily imply Buddhist-style anti-realism 


or Idealism: reality exists , but only in conjunction or “unity” with con- 

20. On one hand this trend leads to a kind of neo-Aristotelian neo- 
platonism — such as QR8, Heisenberg’s “duplex world” of potentials and 
actualities, in which real objects appear almost as manifestations or hypos- 
tases of a Quantum Reality which is both more abstract & yet “more real” 
than everyday things. 

21. On the other hand however Von N’s “all-quantum” explanation of 
QR harks back to & strengthens the “taoist” arguments of QR3. Here, 
rather than a platonic modified non-dualism we get a strong & radical 
monism , in which “matter” & “consciousness” cannot be distinguished ex- 
cept as modalities of a single reality. 

22. In effect, might one not say (as in QR4) that the wave function never 
collapses — but that there still remains only one reality ? That there has 
never been a “fall” from one into rwo? If QR is non-local, if “phase inter- 
ference” & Bell’s proof mean that all Quantum-particles which connect 
hologrammatical instantaneous connections with each other — if all “mat- 
ter” was originally (before the Big Bang) one dimensionless macro-par- 
ticle/wave — then all particles are implicated in all waves, & vice versa. 
The universe is (as Capra says, quoting Hindu sources) a seamless net of 
jewels, every jewel reflected in every other. The wave function collapse in 
this case would constitute a mathematical description of a mode of in- 
dividual consciousness & its awareness of the world, its inherent im- 
plicatedness in the totality & oneness of that world — in fact, its virtual 
identity with that world. The wave function collapse would then not ac- 
tually describe a physical event at all; in effect, it would have never hap- 
pened. The universe is now what it was & ever shall be: one reality. 

23. As far as I know, this synthesis of QR3 and QR7 (lucky numbers!) 
violates current thinking in Quantum Theory — & perhaps even the 
“Quantum facts” as well. Still ... science marches on; things may change & 
become even weirder. 1 have a strong hunch that the ongoing study of ran- 
domicity (e.g. at thermonuclear temperatures) may shed light on QR 
philosophy in the near future. Another source for the next breakthrough in 
physics may well come from brain physiology — provided it can tear itself 
away from rat-running & linguistic rat-holes & address itself to the 
problem of consciousness. New work on the “morphogenetic field” in 
biology looks promising; personally, I feel less enthusiasm for cognitive 
philosophy & AI research. 

24. My groping attempt at a synthesis is suggested by what I call Chaos 
Theory, which holds to the axiom that reality itself subsists in a state of on- 
tological anarchy. “The one gave birth to the two, the two to the 10,000 


things” — but all this IS the tao & nothing but the tao. Yin & yang have no 
being in themselves, but act as interpenetrating modalities of the tao. The 
real/unreal dichotomy enslaves us in false consciousness. Looked at from 
one point of view, nothing is real; from another point of view, everything 
is real; from another, “nothing is real except the Real”; from yet another, “I 
am the Real” (ana’ l Haqq, a sufi “koan”). These semantricks create a set 
of paradoxes — and the resolution will give us an essentially metalinguistic 
certainty of being’s oneness. Such oneness cannot be structured or defined 
in any way. It has no “ruler” and no “laws” — hence, ontological anarchy. 

25. On a mathematical (or statistical) level, the chaotic nature of reality 
may manifest as randomicity; I suspect it manifests in the Uncertainty 
Principle as well. Whatever the truth of these speculations, I feel that 
Chaos Theory & Quantum Theory are moving closer & closer together. If 
this is so, then we may be able to predict some social implications of 
Quantum Theory as a “paradigm” — and thus answer the questions posed in 
paragraph nine — by looking at the social programme of Chaos Theory or 
ontological anarchy. 

26. Chaos Theory, like any good theory, can be applied to anything, 
from physics to literary criticism — just as it can absorb energy from any 
kind of source, from the heretical spiritual teachings of sufis, Ismailis, 
Ranters, shamans or sorcerers — to QM itself. Thus it may provide the link, 
yoke, nexus or connection between QM & “oriental wisdom,” & help 
define the paradigm we’re looking for. 

27. Chaos Theory predicts that Quantum Theory will fail to turn up any 
“hidden laws,” hidden variables that restore some privileged class of ob- 
jects or perceptions to a status of objective reality at the expense of other 
objects & perceptions. The anti-realists who recognize only the measuring 
device as real, & the neo-realists who yearn for a “Classical” resolution of 
QM’s paradoxes, are simply proposing different ways of “saving the 
phenomena” — or metaphorically, of preserving reality as we know it. Con- 
sensus Reality. This project seems doomed from the start — at least, to us 
chaotes. The new paradigm will shatter Consensus Reality, & with it all 
authoritative representatives of scientific “truth.” 

28. This is not to claim that the “solving” of Quantum Theory will 
somehow result in an anarchist utopia. The predictive power of Chaos 
Theory seems to falter here. After all, total destruction is as much a “type” 
of chaos as the most benign visions of Bakunin or Stimer. In effect the so- 
cial & economic results of the new paradigm depend on forces other than 
those described or controlled by the paradigm, whatever its claims to ab- 
soluteness. For instance, an economy which mirrors this paradigm will al- 
most certainly involve the abolition of “work” as we know it (a relic of 
Classical physics) — but what replaces it may either enslave us more 


miserably than “work” could ever accomplish, or it may liberate us in 
harmony with the visions of “zero-work” radicals, neo-situationists & 

29 . Similarly Chaos Theory can make no predictions about the 
development of technologies which mirror the paradigm, such as 
telepathic signaling, FTL spaceships, ansibles, controlled ESP or other 
fancies indulged in by fantasists (including me). Social change resists all 
such sibylline seductions, since it involves the incalculability of con- 
sciousness itself, & of human history. I can foresee Quatum dystopias as 
easily as utopias. 

30 . Given all these caveats however, Chaos Theory still envisions a 
Quantum-Social-Paradigm with distinctly anti-authoritarian im- 
plications — in one sense a reprise of the Paleolithic/shamanic worldview, 
in another sense wildly post-postmodem. Such a “movement” or change 
would transcend all current definitions of Anarchism, whether communist, 
syndicalist, libertarian-capitalist or individualist. So far there is no name 
for what I’m talking about. 

31. Like Quantum Theory itself, this politique/poetique is still emergent. 
It can only be sensed as it emerges or begins to emerge from the “facts” of 
everyday life, just as Quantum Theory peeps out of the strangeness of 
Quantum facts. Somewhere in the welter of Quantum Theory & Chaos 
Theory the paradigm is already bom, & waits for us to assist at the mys- 
tery of its naming, of its transmutation from potentiality to actuality. In this 
action poets & physicists may play equal parts, for the glory of Quantum 
Theory is that by restoring consciousness to its theorems it has turned 
science once again into a type of “Natural Philosophy” — or alchemy. 

32 . Fleshing out the vision of a world somehow based on the mind-bog- 
gling perceptions of QM linked with the alien realizations of “oriental 
wisdom” — a world which lives with ideas such as non-locality, particles 
which travel backwards in time, alternative universes, randomicity at the 
heart of creation, etc. etc. ... this is properly the work of utopian Science 
Fiction — at this point in history. Perhaps within a few years it will become 
the province of revolutionaries, artists, philosophers — the unacknowledged 
legislators of a lawless future — anarchs of the new paradigm. 

33 . QM is said to be “complete” — but then so are all scientific systems 
in their moment of power. QM should by no means be fetishized either by 
scientists or poets, since Quantum Theory itself may hold the seeds of a 
paradigm which overthrows even QM. The tao which can be spoken is not 
the tao; the moment Quantum Theory presents itself as “complete,” it must 
be at once attacked. Chaos theory seems to predict that Quantum Theory 
will flourish as long as it remains “incomplete,” not tied down on any 


Classical (or even non-Boolean) procrustrean beds — metalogical, metalin- 
guistic, essentially unstructured — “free,” like reality itself — which is a 
state not of Anarchism but of anarchy , even to the very roots of being. 




Nalional Socialist Liberation Front 




Let him who has something to say come forward and be silent! 

— Karl Kraus 




Data on the Decomposition of Society 

John Zerzan 

I t wasn’t only radical intellectuals that found themselves unprepared for 
the end of the 60s. Change was simply no longer in the air and it fell to 
this intelligentsia, in the 70s increasingly part of the universities they 
once attacked, to explain “the 60s,” its swirling promise and its demise. 
Most of the professoriat who had come of age in the struggles before the 
“Me Decade” Ice Age found no new framework for understanding or re- 
assessing their defeat circa 1970. 

Herbert Marcuse’s One-Dimensional Man, which appeared just before 
the upheavals, provided a rather pessimistic picture of consumption- 
oriented citizens caught in the chains of “repressive tolerance.” With the 
movements of blacks and other minorities, hippies, anti-war students, and 
women, he rejoiced and became for a time more sanguine about the 
prospects for the future. But by the second half of the 70s he had become 
as grim as the rest of the radical intelligentsia; in his final book (1978) 
Marcuse embraced art as the last refuge of resistance. 

Some realized the inadequacy of the last Frankfurt School theorist but 
offered nothing in his place to explain why events of the 60s had failed to 
deepen into more of a challenge to the dominant culture. However, Paul 
Piccone, editor of the quarterly journal Telos since it began in 1970, has 
tried to provide a fuller, if very depressing, schema to account for the 
failure of the 60s revolts and what he sees as a triumph of modem 
authority that pre-dates those revolts and rendered them abortive. 

In 1977 and ’78 Piccone unveiled his “artificial negativity” thesis, 1 the 
most far-reaching and coherent model for understanding contemporary so- 
cial reality since at least the 60s. Re-periodizing recent phases of capitalist 
development, it locates the decisive impact of consumerization in the early 
60s as a watershed between incomplete and completed repression. 2 Cor- 
recting Marcuse’s “one-dimensionality” approach as obsolete, Piccone has 
offered a persuasive picture of a consumer-cultural hegemony grown so 
complete as to remove from its subjects a combative intelligence essential 
to now-extinct struggles. Internal opposition is necessary in order to equip 
the system with vital control mechanisms; with the too-victorious stamp- 
ing out of the undomesticated, monopoly capitalism now must somehow 
relax its repressive force so as to help engender a renewed negative 


It seems very plausible that domination today needs just such “artificial 
negativity” for its future, 3 but where Piccone sees a docile, cretinized sub- 
ject, produced as the over-success of integration, I see evidence of dis- in- 
tegration, a subjectivity that, far from happy and conformist, cries out in 
anguish as it begins to withdraw from the reproduction of the social order. 4 
The negative is in fact strongly present, if not in a form useful to power. 
Data and commentary on the social fabric of the 80s may suggest a clarifi- 
cation and re-interpretation of the Piccone thesis. 

One might have expected the alleged arrival of standardized, 
homogenized consumer consciousness, with its “erosion of the last ves- 
tiges of individuality,” 5 to also mean the evaporation of psychic turmoil. 
Precisely the opposite is the case. Psychological immiserization is increasing 
on all fronts, fundamental testimony that the individual continues to regis- 
ter his incompatibility with the distortion and impoverishment of life as of- 
fered by late capitalism. 

With the decline of the traditional two-parent family — which is occur- 
ring even faster in the 1980s than in the late 70s 6 — less emotional media- 
tion is afforded against the onslaught of everyday life. Even the apparently 
successful are far from immune, as indicated in such articles as “Life of a 
Yuppie Takes a Psychic Toll” and “Madness Stalks the Corporate Ladder.” 7 

In fact, levels of emotional illness are growing, as reported by the Na- 
tional Institute of Mental Health or the supermarket tabloids, 8 as people 
find themselves unable to adjust to the triumphant culture. Newly 
prominent maladies, such as the Epstein-Barr virus, a kind of psychologi- 
cal devastation, 9 are complemented by new increases of others, like eating 
disorders. 10 A federal study released in 1984 found that one in five had 
some type of mental health treatment, compared to one in eight in I960." 
Not surprising is the fifteen percent jump in the NIMH research budget for 

Suicide among the young has tripled in the past twenty-five years, fol- 
lowing one hundred years of suicide stability going back to the mid- 
nineteenth-century data studied by Durkheim. Among fifteen- to nineteen- 
year-olds it is now the second leading cause of death and occasioned for- 
mation of a cabinet-level Task Force on Youth Suicide in 1985. Late in 
1986 it was reported that after years of decline, suicide rates among the el- 
derly are also rising. 12 

Stress, thought by some to be perhaps only a buzz-word of the late 
1970s and early 80s, has never commanded so much attention. The litera- 
ture is burgeoning as stress-wrought damage grows. 13 The Morbidity and 
Mortality Weekly Report released October 2, 1986 by the National Centers 
for Disease Control declared that mental stress caused by unsatisfactory 


working conditions has become America’s biggest occupational disease, 
six months after a news magazine had concluded that “the American 
workplace is being swamped with claims ranging from job burnout, or 
mental fatigue from tedium and stress, to chronic and severe anxiety, 
manic depression, nervous breakdown and schizophrenia.” 14 It has also 
been recently claimed, by Dr. Thomas Robertson, that the stress of getting 
up in the morning is the reason for the very high incidence of strokes and 
heart attacks occurring between eight and nine a.m. 15 

The unreality of our work-and-shop existence is also viscerally felt, it 
would seem, by the very young. A 1986 Cornell University Medical Col- 
lege study of randomly selected six- to twelve-year-olds in New York City 
found that 12% of them manifested suicidal tendencies, including overt 
manifestations, 16 while a 1985 offering discussed widespread child arson. 17 

In 1985 the American Medical Association revealed that “total out- 
patient drug exposure” increased 28% from 1971 to 1982. 18 This by way of 
background to 1986, the year of the cocaine epidemic and non-stop atten- 
tion to the problem, with special attention to drugs at work and testing for 
drug use; several federal institutions came out for universal employee drug 
tests in March, 1986, for example. 19 

Turning more directly to work, it is clear that the “productivity crisis” is 
another hot topic of the 1970s that has proven its durability. If Marxist 
periodicals like Science and Society and Dollars and Sense denied its exis- 
tence in the 70s, falling back in the 80s to assert that at least the mental 
state of workers is no factor in the productivity decline, those with a sin- 
cere spirit of inquiry into the matter of faltering output-per-hours- worked 
have had to be more forthright about this crisis that definitely has not gone 

“Something important has happened to productivity. I don’t know what 
it is ... but it is very bad,” 20 judged E. Dennison in the late 70s. Baumol and 
McLennan concluded, more recently, that “this country’s productivity 
growth performance in recent years is extremely disquieting.” 21 After lack- 
luster growth in 1984, it fell to -.2% for 1985 22 and is giving a poor show- 
ing thereafter. 

Amid recent studies of a declining “work ethic,” 23 reactions range from 
outrage, blaming “irrationalities on the level of the individual,” 24 to sym- 
pathy, taking cognizance of the prevailing “national malaise and personal 
pain.” 25 And one of the most stunning aspects is that the productivity crisis 
has not been affected at all by massive recent outlays, organizational and 
technological. Wickham Skinner summed up the industrial situation 
thusly: “American manufacturers’ near-heroic efforts to regain a competi- 
tive edge through productivity improvements have been disappointing. 


Worse, the results of these efforts has been paradoxical. The harder these 
companies pursue productivity, the more elusive it becomes.” 26 Also in 
mid-1986 came the parallel shocking news that the hundreds of billions 
spent on computerizing the office have not raised white collar productivity 
a whit. 27 At the same time performance in the service sector is being 
questioned, 28 there is great resistance to the neo-Taylorist monitoring of 
work by computers, 29 and layoffs signal to some new declines of company 
loyalty, morale and productivity. 30 

Meanwhile, since its effective beginnings in the early 80s, 31 participa- 
tive management “has spread at an extraordinary rate” 32 with the prospect 
of even greater growth of worker-involvement, quality of worklife, and 
other democratizing of jobs. 33 More and more it is becoming clear that 
“workers themselves must be the real source of discipline,” 34 that authority 
has no choice but to give over more initiative to those who are becoming 
more demonstrably averse to contemporary work. At the same time, there 
is already evidence that after initial temporary reprieves, power-sharing 
schemes are not improving productivity or job satisfaction. 35 

Two other significant work tendencies, in passing, are the increase in 
part-time employment, 36 and the refusal of the young, though often un- 
employed, to accept work or to last long at it. 37 More evidence of disin- 
vestment in the dominant values. 

Rousseau argued that republics could outdo monarchies by turning the 
spectators into the spectacle. 38 Today’s political spectacle is failing because 
people are shunning their appointed role. “Americans are no longer merely 
criticizing their political system,” asserted historian James Bums in 1984, 
“they are deserting it.” 39 Turnout for the 1986 election fit, if exaggeratedly, 
the general tendency since 1960: it was the lowest since 1942 despite the 
most massive and costly voter registration drive ever mounted in a non- 
presidential year. Among those still participating in recent years, by the 
way, the trend has been toward an unaffiliated status, not a swing toward 
the right. 40 

The young Sartre averred that there was nothing he and his compatriots 
had been told that wasn’t a lie. Illiteracy in America is vast and increasing, 
prompting Jonathon Kozol to estimate that sixty million are “substantially 
excluded from the democratic process” by it. 41 There is a deep, visceral 
turn-off indicated here, deeper than that of non-voting, one which refuses 
and reverses one of civilization’s cardinal agencies and promises fun- 
damental problems for a social order increasingly reliant on self-activa- 
tion. The Army found that 10% of its conscripts were functionally illiterate 
in 1975; in the 1981 (volunteer-based) Army the figure was 31% and 
climbing. 42 At work, new computer-mediated environments require both 
literacy and initiative, as both qualities evaporate. 43 A related development 


is the rising high school dropout rate, with rates of forty and fifty percent 
from the central city schools now being reported. 44 

Another basic connection with this culture also seems to be loosening: 
that of a sense of history, a perspectival interest in the past. Commentators 
of every stripe have bemoaned a great indifference emerging in this area, 45 
the tendency to live exclusively in the present. Ultimately, however, is this 
“de-memorization” so threatening? Are the horrors of the present not a 
sufficient reference point on which to base the project of emancipation — in 
fact, are they not the only basis? As Baudrillard reminds us, “Each man is 
totally there at each moment. Society is also totally there at each mo- 
ment.” 46 Adorno closed his Minima Moralia with the counsel to thought 
that it must reveal this “indigent and distorted” world as it will one day 
appear from the vantage point of liberated existence — and to achieve such 
a perspective “entirely from felt contact” 47 with the world’s aspects; this 
proviso seems to imply both the definitive weight of the present and the 
promise that the subject is capable of measuring that present against sur- 
viving instincts and sensibilities. This brief survey tries to suggest that the 
individual does survive and tries to turn away from official living, 
maintaining particularity and otherness in fundamental ways, in the face of 
the demands of complicity. 

It has become commonplace to reject or ignore Habermas’ early 1970s 
hypothesis that “late-capitalist societies are endangered by a collapse of 
legitimation.” 48 But the farther we get from the 60s the more obvious it is 
that a full range of de-legitimizing potentialities has been growing since 
that time. What Robert Wuthnow characterized as an unprecedented “fun- 
damental uncertainty about the institutions of capitalism” 49 does not even 
take into account the real depth of “uncertainty” present when emotional 
survival itself is at issue. 

Probably no single datum could provide better ammunition for the “ar- 
tificial negativity” view of a totally passive, cretinized populace than that 
of the more than seven hours of television consumed per capita daily. But 
can there be much dispute that most of those so irradiated are consciously 
narcotizing themselves? Drugs of all kinds are clearly necessary simply to 
get through the day, and an aura of irony has never been so strong regard- 
ing television. Further, one could point, as many did, to the Happy Days 
generation of young men as they faced the institution of pre-draft registra- 
tion in the early 80s. With all those thousands of television programs be- 
hind them, could there be any doubt that all of them would not docilely 
register? Their massive non-compliance staggered virtually everyone. 

Television commericals also deserve comment. Ten years ago, it was 
“Harley Davidson — the freedom machine!” and “Mustang II, Boredom 
Zero”; today — along with much more attention to pain and dyspepsia 


relief and alcohol and drug treatment centers — Mastercard invites us to 
“Master all the possibilities,” Merrill Lynch sings “To know no 
boundaries,” and eroticism becomes far more pervasive in the promotion 
of a great variety of commodities. Banks, life insurance companies and 
other conservative components begin to sound like the motorcycle, whis- 
key and fast car purveyors of the 70s. The widely noted collapse of the 
commitment to deferred gratification 50 is not without grave danger to the 
present society, as more and more is offered — in terms of what can only be 
seen as less and less. Consumerized society provides less a guarantee of 
power’s stability than a bill of reckoning that grows ever larger by its 
noticeable failure to satisfy. 

Meanwhile, polls reflect the public belief that ability and hard work 
count for almost nothing in “getting ahead”; state lotteries and other forms 
of gambling emerge as the national pastime; virtually universal employee 
theft promotes the use of millions of lie-detector and psychological “in- 
tegrity” tests — not to mention drug testing; new studies show the 
widespread use of unemployment benefits to subsidize leisure rather than 
work search; shoplifting and tax evasion figures set new highs each year, 
as do the U.S. prison population numbers; an avalanche of articles touts 
the desperate need for moral education; the Army, reduced to a New Age 
“Be all that you can be” appeal, contends with drug, AWOL, illiteracy 
problems, and a new investigation points to “Army-wide” pilfering of all 
types of equipment — this list and its documentation could be greatly ex- 
tended; I’ll spare the reader. 

What stands out is that “narcissistic” withdrawal on this scale means 
that values dangerous to the dominant order are corroding its very founda- 
tion. As Baudrillard put it, “Everywhere the masses are encouraged to 
speak, they are urged to live socially, politically, organizationally .. the 
only genuine problem today is the silence of the masses.” 51 

Modem domination is democratic; it must have participation if it is to 
have legitimacy; if it is, ultimately, to function at all. This is precisely what 
is being withdrawn, as the return on investing in domination registers on 
the organism as zero or less. This “passivity” is of no instrumental use to 
the world we must continue to endure; an artificial negativity may well be 
required. But this negativity in no way means a real one, growing more 
visible, does not exist. Nor, it must be added, is it inevitable that a totally 
alternative consciousness will emerge from the crucible of intensifying 


1. Paul Piccone, “The Changing Function of Critical Theory,” New German 
Critique 12 (Fall, 1977) and “The Crisis of One-Dimensionality," Telos 35 (Spring, 


2. This may be seen as paralleling Jacques Camatte’s categories of the informal 
and actual domination of capital, left rather indeterminate in The Wandering of 
Humanity (Detroit, 1973). 

3. Sun Oil, Bristol-Myers, and American Express recently commissioned an Ox- 
ford study on the future of American capitalism; predicated on the fact that the gap 
between the haves and the have-nots is widening — e.g. “Is the Middle Class 
Doomed?” New York Times Magazine , September 7, 1986 and “Is the Middle 
Class Shrinking?” Time , November 3, 1986— an explosion is predicted as personal 
anxiety converts to social and political tension over downward mobility: America 
in Perspective , Oxford Analytica (New York, 1986). There is a kind of crude 
analog here to the “artificial negativity” thesis, as American capitalism in its 
decline is seen as captive to outmoded ideologies and unable to connect with the 
realities of the coming crisis. 

4. Earlier contributions to what some have termed the “breakdown” thesis by the 
author: Breakdown: Data on the Decomposition of Society (Milwaukie, OR, 1976); 
“The Promise of the 80s,” Fifth Estate (June 1980); “The 80s So Far,” Fifth Estate 
(Fall 1983); “Present Day Banalities,” Fifth Estate (Winter-Spring 1986). Available 
in Elements of Refusal, Left Bank Books, (Seattle, 1987). 

5. Paul Piccone, “Narcissism after the Fall: What’s on the Bottom of the Pool?” 
(Symposium on Narcissism) Telos 44 (Summer 1980), p. 114. 

6. Two-parent families declined by 751,000 from 1980 to 1985, more than twice 
the decrease in any five-year period since 1970, according to the Census Bureau 
(figures released November 4, 1986). 

7. “Life of a Yuppie Takes a Psychic Toll,” U.S. News and World Report, April 
29, 1985; Douglas La Bier, “Madness Stalks the Corporate Ladder,” Fortune, Sep- 
tember 1, 1986. 

8. A survey of Journal of the American Medical Association and Archives of 
General Psychiatry seem to indicate an upsurge of interest in depression in the 
literature, while the check-stand weeklies seem to feature stress, depression and 
loneliness in the mid-80s. 

9. “Malaise of the 80s,” Newsweek, October 27, 1986. 

10. Joel D. Killen, et al, “Self-Induced Vomiting and Laxative and Diuretic Use 
among Teenagers,” Journal of the AMA, March 21, 1986. This study of tenth- 
graders revealed a higher incidence of bulimia (binge-purge syndrome) than was 
previously thought — 13% among the 1,728 under scrutiny. 

11. Michael Waldhoz, “Use of Psycotherapy Surges, and Employers Blanch at 
the Costs: the Anxiety of Modem Life,” Wall Street Journal, October 20, 1986. 

12. CBS Evening News, November 12, 1986. Too recent for further documenta- 
tion, but see “Suicide by the Elderly Up ''Jet, September 1, 1986. 

13. A tiny, representative sampling: Gary Evans, ed.. Environmental Stress (New 
York, 1982); “Stress!” (cover story, complete with contorted, screaming face) 
Time, June 6, 1983; Diane McDermott, “Professional Burnout and Control,” 
Journal of Human Stress, Summer 1984; T.F. Riggar, Stress Burnout: An Annotated 
Bibliography (Carbondale, Illinois, 1985); Naomi Breslau and Glenn C. Davis, 
“Chronic Stress and Major Depression,” Archives of General Psychiatry, April 

14. Muriel Dobbin, “Is the Daily Grind Wearing You Down?” U.S. News and 
World Report, March 24, 1986. In Oregon, where I’m writing this article, 42% of 


all Workers’ Compensation claims filed by all employees in 1985 were based on 
“mental stress.” Alan K. Ota, “Claims for Stress Increasing,” The Oregonian, Oc- 
tober 24, 1986. 

15. Associated Press report of paper presented by Dr. Thomas Robertson, annual 
meeting of the American College of Cardiology, March 11, 1986. 

16. Donald Ian Macdonald, “Can a 6-year-old Be Suicidal?” Journal of the 
AM A, April 18, 1986. 

17. Wayne S. Wooden, “Why Are Middle-Class Children Setting their Worlds on 
Fire?” Psychology Today, January 1985. 

18. Carlene Baum, et al., “Drug Use and Expenditures in 1982,” Journal of the 
AM A, January 18, 1985. 

19. For example: “Panel Proposes Drug Screening in Work Place,” Associated 
Press, March 3, 1986; “Drugs on the Job” (cover story), Time, March 16, 1986; Ir- 
ving R. Kaufman, “The Battle Over Drug Testing,” New York Times Magazine, Oc- 
tober 19, 1986; Michael Waldholz, “Drug Testing in the Workplace: Whose Rights 
Take Precedence?” Wall Street Journal, November 11, 1986. 

20. Quoted in Marion T. Bentley and Gary B. Hansen, “Productivity Improve- 
ment: The Search for a National Commitment,” Daniel J. Srokan, ed.. Quality of 
Work Life (Reading, Massachusetts, 1983), p. 91. 

21. William J. Baumol and Kenneth McLennan, “U.S. Productivity Performance 
and Its Implications,” Baumol and McLennan, eds. Productivity Growth and U.S. 
Competitiveness (New York, 1985), p. 31. 

22. David T. Cook, “Why U.S. Workers Built Fewer Widgets per Hour Last 
Year,” Christian Science Monitor, February 2, 1986. 

23. For example, the Aspen Institute’s late 1983 Work and Human Values report. 

24. “On the Manageability of Large Human Systems,” editorial. Human Systems 
Management, Spring, 1985, p. 3. 

25. Perry Pascarella, The New Achievers: Creating a Modem Work Ethic (New 
York, 1984), p. x. 

26. Wickham Skinner, “The Productivity Paradox,” Harvard Business Review, 
July-August, 1986, p. 55. 

27. William Bow, “The Puny Payoff from Office Computers,” Fortune, May 26, 

28. Jeffrey A. Trachtenberg, “Shake, Rattle, and Clonk,” Forbes, July 14, 1986. 

29. See William A. Serrin, “Computers Divide A.T. & T. and Its Workers,” New 
York Times, November 18, 1983; Beth Brophy, “New Technology, High Anxiety,” 
which discusses “guerilla warfare in the ranks,” U.S. News and World Report. 

30. “The End of Corporate Loyalty” (cover story), Business Week, August 4, 

3 1 . See John Zerzan, “Anti-Work and the Struggle for Control,” Telos 50 (Win- 
ter 1981-82). 

32. Henry P. Sims and James W. Dean, Jr., “Beyond Quality Circles: Self- 
Managing Teams,” Personnel, January, 1985, p. 25. Also Peter R. Richardson, 
“Courting Greater Employee Involvement through Participative Management,” 
Sloan Management Review, Winter 1985. 

33. Irving H. Siegel and Edgar Weinburg, Labor-Management Cooperation: the 
American Experience (Kalamazoo, 1982). “Such collaborative activity will contin- 


ue to expand and flourish ...” p. vii; Susan Albers Mohrman and Gerald E. Ledford, 
Jr., “The Design and Use of Effective Employee Participation Groups; Implications 
for Human Resource Management,” Human Resource Management , Winter, 1985. 

34. David N. Campbell, et al„ “Discipline without Punishment — At Last,” Har- 
vard Business Review, July/August 1985, p. 162. 

35. Sar A. Levitan and Diane Wemke, “Worker Participation and Productivity 
Change,” Monthly Labor Review, September 1984; Anat Rafaeli, “Quality Circles 
and Employee Attitudes,” Personnel Psychology, Autumn 1985. Also Robert 
Howard, Brave New Workplace (New York, 1986). 

36. Thomas J. Nardone, “Part-time Workers: Who Are They?” Monthly Labor 
Review, February 1986; “Measuring the Rise in Part-time Employment,” Business 
Week, August 18, 1986. 

37. Sylvia Nasar, “Jobs Go Begging at the Bottom,” Fortune, March 17, 1986; 
Albert Rees, “An Essay on Youth Joblessness,” Journal of Economic Literature, 
June 1986; Harry Bacas, “Where Are the Teenagers?” Nation’s Business, August 

38. J.J. Rousseau, Lettre a M. d'Alembert sur les Spectacles (Geneva, 1948), p. 

39. James McGregor Bums, The Power to Lead (New York, 1984), p. 11. 
“People are staying home as a conscious act of withdrawal” (also p. 11). 

40. John A. Fleishman, “Trends in Self-Identified Ideology from 1972 to 1982: 
No Support for the Salience Hypothesis,” American Journal of Political Science, 
Vol. 30, No. 3 (August 1986); Thomas Ferguson and Joel Rogers, “The Myth of 
America’s Turn to the Right,” The Atlantic Monthly, 1986. 

41. Jonathon Kozol, Illiterate America (Garden City, N.Y., 1985), p. 23. Also, 
Ezra Bowen, “Losing the War of Letters,” Time, May 5, 1986, and “The Age of the 
Illiterate,” The Economist, September 27, 1986. 

42. David Harmon, “Functional Illiteracy: Keeping Up in America,” Current, 
September 1986, p. 8. 

43. Shoshana Zuboff, “Automate/Informate: the Two Faces of Intelligent Tech- 
nology,” Organizational Dynamics, Autumn 1985; Amal Kumar Naj, “The Human 
Factor,” Wall Street Journal, November 10, 1986; Irwin Ross, “Corporations Take 
Aim at Illiteracy,” Fortune, September 29, 1986. 

44. Gary G. Wehlage and Robert A. Rutter, “Dropping Out: How Much Do 
Schools Contribute to the Problem?” Teachers College Record (special issue on 
school dropouts), Spring 1986; Robert Marquand, “High Dropout Rate Contradicts 
Official Report of School Progress,” Christian Science Monitor, February 28, 

45. William Bennett, “Lost Generation: Why America’s Children Are Strangers 
in Their Own Land,” Policy Review, Summer 1985; Diane Ravitch, “Decline and 
Fall of Teaching History,” New York Times Magazine, November 17, 1985; Chris- 
tian Lenhardt, “Anamnestic Solidarity,” Telos 25 (Fall 1975). 

46. Jean Baudrillard, The Mirror of Production (St. Louis, 1975), p. 166. 

47. Theodor W. Adorno, Minima Moralia (New York, 1974), p. 247. 

48. For example, Jurgen Habermas, “What Does a Crisis Mean Today? 
Legitimation Problems in Late Capitalism,” Social Research, Winter 1973. 

49. Robert Wuthnow, “Moral Crisis in American Capitalism,” Harvard Business 


Review , March- April 1982, p. 77. 

50. Michael Rose, Reworking the Work Ethic (London, 1985), p. 104. 

51. Jean Baudrillard, In the Shadow of the Silent Majority ... or the End of the 
Social and Other Essays (New York, 1983), p. 23. However, Baudrillard explicitly 
eschews any negative, liberatory potential for the “mass,” which he sees as vora- 
cious, irrational, and dumb, simply a black hole which may swallow the system but 
not thereby provide deliverance. True to post-structural obeisance to an eternal, 
frozen reality, for Baudrillard the individual is extinct and negativity a meaningless 

COMRADE P-38 205 


Red Brigades 

here was a great need for this, considering the confusion reigning 

among the zealous directors of the disinformation newspapers. 

Lately, on several occasions, we have heard talk of a phantom “38 
special.” Well, this weapon no longer exists. It is the product of the per- 
verse imagination of journalists who confuse the trademark of a particular 
weapon (the Walther 38, the number 38 referring to the year of manufac- 
ture) with the 38 special, which is not a particular weapon or model, but a 
caliber, and, moreover, not a caliber used in semi-automatic pistols (like 
the Walther), but in revolvers. 

Let us clarify the difference between revolvers, semi-automatic pistols, 
and automatic weapons: 

The revolver is comprised of a fixed barrel, mounted on a mechanism, 
and a revolving cylinder which has different breeches for the cartridges. 

Automatic weapons (machine guns) are those whose firing, when one 
keeps one’s finger pressed on the lock, is only interrupted when there are 
no more cartridges. 

For semi-automatic weapons, the cartridges, in an automatic loader, fire 
one after the other. 

We should clarify one point: while in semi-automatic pistols the ejec- 
tion of the shell occurs at the moment one fires, in revolvers the shell 
remains in the cylinder. 

This is the reason that the discovery of shells from 38-special cartridges 
fired by assassin extremists, as we often have the opportunity to read 
about, seems to us completely impossible. 

It must be added that if revolvers that can be loaded with 38-special 
cartridges are on sale in gun stores, and thus offered for the use of the 
Movement, as in Rome or Bologna, the same is not true of pistols like the 
Walther P-38, which is loaded only with 7.65 and 9 mm automatic 
cartridges, since the sale of these weapons is prohibited in Italy; they are 
only found on the international markets. It is enough to say that pistols are 
certainly unobtainable for the modem proletariat bands, which, unfor- 
tunately, have not yet achieved enough mobility to permit them to cross 
the borders and roam through the capitols of Europe. 

If, in autonomous demonstrations, the “comrade P-38” is mentioned, it 


is certainly not because we are hiding P-38’s under our coats; but we must 
observe that there is a symbolic aspect to this, the admission that today it is 
necessary and just to carry arms. What is obvious is that those who con- 
sider arming themselves in view of close prospects do not envision equip- 
ping themselves with a 6.35 Bemadelli. 

During the last war, the P-38 was the best perfected and most modem 
handgun (the introduction of the double-action mechanism was significant 
in this regard). That’s where it gets its prestige. It performed satisfactorily 
on all fronts and the Afrika Korps was the only one to complain of some 
jamming because of the sand: with this in mind, they slightly increased the 
space between the stock, the hammer, and the barrel. The safety 
mechanism proved exceptionally solid. 

The German Army adopted the P-38, perfected by Waffenfabrik Carl 
Walther, as the standard issue pistol beginning in 1938 (hence the pistol’s 
name, 1938=P-38). They decided to use the Walther at the same time as 
the P.08 (better known as the Luger), then to replace the Luger with the P- 
38, because the latter was a weapon better adapted to mass production and 
less likely to break down in combat. 

The manufacture of the P-38 began again after the war, and today this 
weapon still represents the best mechanical system among double-action 
pistols, with a cylinder which can even take high-power cartridges. 

Thanks to the double-action firing mechanism, when the lock is 
deactivated, the gun is cocked while it is still in rest position, which 
enables the cartridge to be brought into the barrel with precision as soon as 
the hammer is pulled back; the first shot can thus be fired with the greatest 
speed, exactly as in a revolver. For further explanations, we advise 
journalists and all interested parties to address themselves to the Chief of 
Security Services Emilio Santillo, who has a reputation as an expert in the 
field and as an infallible marksman: beyond clarification of a general na- 
ture, he can explain the operation of the Colt Python .357 caliber Magnum, 
which he always carries on him. 

(Translated by Richard Gardner) 

COMRADE P-38 207 




Larry Kickham 

ispensationalists think they are living at the very end of the 

“Church Age” which they believe will culminate in the Rapture, 

when the members of the “true” church will be removed from the 
planet. After the seven-year tribulation period prophesied in the Bible, dis- 
pensationalists expect a one-thousand-year reign during which they will 
rule and reign with Jesus, the Millennium Kingdom. 

Like many millenarians, dispensationalists are dualist in the way they 
look at the world and at history. They readily adopted a fierce anti-com- 
munism during the political scares of 1919-21 and the early 1950s. An old 
idea left over from John Cumming, a British apocalyptic writer during the 
Crimean war, 1 that Russia was Magog, the prophesied invader of Israel in 
the last days, spread among dispensationalists after the Russian Revolution 
in 1917. It seemed plausible to them that the officially atheist Soviet State 
could be “Magog,” the prophesied invader of Israel in the last days 
(Ezekiel, chapters 38-39). “Gog” is the prince of Magog. In their inter- 
pretation of Ezekiel 38:2-3, “thus saith the Lord Jehovah; Behold I am 
against thee, O Gog, Prince of Rosh, Meshech, and Tubal,” they identify 
“Rosh” as Russia, “Meshech” as Moscow and “Tubal” as the Soviet 
province of Tobolsk. Equating the Soviet Union with “Magog,” dispen- 
sationalists became convinced that the Soviet Union was an evil empire 
that had a special mission in the last days. 

Since Darby’s time, dispensationalists have also believed that Israel 
would be restored in the last days. Many dispensationalist believers inter- 
preted the creation of the State of Israel in 1948 as a literal fulfillment of 
prophecy and an “infallible” sign that “this” was the last generation before 
the Second Coming of Christ. Believers have long interpreted events, 
especially in the Middle East, as pieces of prophecy coming together. The 
British capture of Jerusalem in World War I as well as the Israeli capture of 
old Jerusalem in 1967 were interpreted as signs of the last days. 

Fond of reading the Bible as a key to current events, dispensationalists 
also read the invention of nuclear weapons in 1945 as a means of “literal- 
ly” fulfilling Bible prophecy. The bomb, many thought, might be the 
device by which the elements will melt in the fiery apocalyptic vision of 
Revelation. Country and western songs like “Jesus Hits Like An Atom 
Bomb,” and popular books like Hal Lindsey’s The Late Great Planet Earth 


Speaker of the Iranian Parliament Rafsanjanl displaying bible 
with quotes sent to him by President Reagan 


helped spread the notion that nuclear weapons are somehow related to the 
Second Coming of Christ. 

In 1983 Jerry Falwell attacked the nuclear freeze movement with a 
“prophecy packet” (two tapes and a pamphlet) entitled “Nuclear War and 
the Second Coming of Christ.” As Falwell states in his pamphlet, “the one 
brings thoughts of fear, destruction, and death while the other brings 
thoughts of joy, hope, and life. They almost seem inconsistent with one 
another. Yet, they are indelibly intertwined.” Falwell, like many of his fel- 
low dispensationalists, believes he will be raptured before nuclear war 
breaks out. 


Dispensationalists, however, are not all agreed as to the timing of the 
Rapture. There are three main positions on the question that cut across the 
greater division between fundamentalists and Pentecostals. Probably the 
majority, like Falwell, a fundamentalist, and Jimmy Swaggart, a Pentecos- 
tal, believe in a Rapture that will take place before the prophesied seven- 
year period of tribulation, the popular “pre-tribulationist” (“pre-trib”) posi- 
tion. Others believe in a “mid-trib” Rapture that will rescue Christians 
from the worst of the tribulation, snatching them away before the nuclear 
“Gog-Magog” war which is supposed to occur sometime in the middle of 
the seven-year tribulation period. Others, like Pat Robertson, believe in a 
“post-trib” Rapture: Christians will have to go through the entire seven- 
year period of tribulation but will be especially protected by God, and at 
the end of the tribulation the Christians would be raptured to return with 
Jesus at the final battle of Armageddon. Adherents of all three positions 
agree that they, as the triumphant saints, will rule and reign with Jesus for 
a thousand years in the Millennial Kingdom they envision emerging in the 
near future. The nuclear war many of them foresee will not be the end of 
the world, but the prelude to a glorious one-thousand-year kingdom. 

The divisions between pre-trib, mid-trib, and post-trib believers can 
sometimes influence views on matters of public policy and national 
defense and make for strange bedfellows. Mid- and post-tribbers who 
believe “Christians” will have to live through all or part of a seven-year 
“tribulation” are naturally more interested in survivalist skills, food 
cooperatives, and other forms of mutual aid, popular “end-time” economic 
theories, and civil defense schemes than are the pre-tribbers who think 
they will magically disappear before the prophesied bad times. Post-trib- 
bers like Robertson believe that Christians should prepare for the tribula- 
tion by organizing food and other cooperative organizations. Mid- and 
post-tribbers share an interest in survivalism with racist “Identity” 
believers, the devotees of a rival theory of biblical prophecy who are train- 


ing in paramilitary tactics, preparing for the racial “purging” they foresee 
after the inevitable nuclear war. Right-wing groups of rival persuasions 
can find a common bond in anticommunism and even work together on 
counter-insurgency projects. Paramilitary groups like Civilian Materiel As- 
sistance (formerly Civilian Military Assistance) and those associated with 
Soldier of Fortune magazine, along with Robertson’s CBN, support the 
contras in Honduras and have supplied aid to refugee groups on the Hon- 
duran border. 

There has been friction between the various dispensationalist factions. 
Mid- and post-tribbers like Mary Relfe and Gary North have denounced 
the pre-trib theory as “defeatist.” The post-trib theory, long considered 
pessimistic by old-line pre-tribbers, has won new followers. The upbeat 
“Kingdom Agers” believe that they will be especially protected by God 
during the “tribulation.” The “Kingdom Age” theology Robertson presents 
in his book, The Secret Kingdom , emphasizes the gradual emergence of the 
Millennial Kingdom and a new theocratic world order. Robertson seems to 
believe that a Christian takeover of the American government may be part 
of that process and that Christians like Robertson will learn the skills they 
will need to manage the Kingdom “on the job” in positions of national 

One point all the tribbers can agree on is the need for a “strong defen- 
se” — even a first strike capability. Most dispensationalists in the govern- 
ment probably do not take the debate between the “theologians” very 
seriously. All agree that these are the last days. And, for the most part, they 
agree to disagree. Most hope for a pre-trib Rapture, but many see the mid- 
and post-trib position as more “realistic.” They leave the fine points of the 
dispute to the theologians. 

What does President Reagan Believe? 

President Reagan has displayed a long-time interest, even a fascination, 
with biblical prophecies of the last days. 2 Reagan believes that “this may 
be the last generation” before a nuclear war destroys the Sovet Union (the 
so-called Gog and Magog war) and before the Second Coming of Christ. 
Reagan, like many of his religious supporters, seems to be a dispen- 
sationalist. For Reagan, as for many other dispensationalists, the es- 
tablishment of the State of Israel in 1948 was a fulfillment of prophecy and 
a sign that Armageddon is not far off. Evidence of Reagan’s interest in dis- 
pensationalist prophecy first appeared in print in 1968. Reagan told a 
reporter from a Christian magazine about a conversation he had had with 
his pastor Donn Moomaw about the “signs of the times.” Reagan said: 

We [Reagan and Billy Graham] got into a conversation about how 
many of the prophecies concerning the Second Coming seemed to be 


having their fulfillment at this particular time. Graham told me how 
world leaders who are students of the Bible and others who have 
studied it have come to this same conclusion — that apparently never 
in history have so many of the prophecies come true in such a rela- 
tively short time. 

After the conversation 1 asked Donn to send me more material on 
prophecy so I could check them out in the Bible for myself. You 
know I was raised on the Bible. I also taught it for a long time in 
Sunday School. 3 

Reagan again referred to biblical prophecy in a radio program entitled 
“Palestine,” broadcast during the weeks of April 9-27, 1979. He mentioned 
prophecy only in passing, saying: 

When Israel was created as a nation (carrying out a centuries old 
Bible prophecy) its borders enclosed less than twenty percent of the 
area called Palestine. 

Reagan also spoke about dispensationalist prophecies of Armageddon with 
Jerry Falwell during the 1980 presidential campaign. According to Falwell, 
they discussed prophecy during a limousine ride in New Orleans: 

He told me, back in New Orleans — we were riding together, just 
the two of us, security officer up front, of course, with the driver — 
we were riding and he said, “Jerry, I sometimes believe we’re head- 
ing very fast for Armageddon right now.” But he said, “I am not a 
fatalist. I believe in human responsibility. I believe that God will 
respect us for making all-out efforts toward world peace, and that is 
where my commitment lies.” 

That’s where my commitment lies, too. The President is a man of 
great faith. He’s a man who knows what the Bible has to say. That is 
why I trust him so implicitly. 4 

Reagan brought up the subject of biblical prophecy of the end of the 
world again at a meeting with the Antiochian Orthodox Metropolitan 
Philip in the White House on April 7, 1983. According to the report of the 
meeting, “The President alluded to the Bible and the prophecies of Ar- 
mageddon. He mentioned the natural disasters that the entire world was 
suffering and has suffered of late, and felt all these happenings were war- 
nings that should be heeded for the avoidance of that doom.” 5 

Reagan is not the only one in his administration who sees current events 
in terms of end-time prophecies. Secretary of Defense Weinberger has also 
been quoted on the subject: 

I have read the Book of Revelation and, yes, I believe the world is 
going to end — by an act of God, I hope — but every day I think that 


time is running out. 

Q: Are you scared? 

Weinberger: I worry that we will not have enough time to get 
strong enough to prevent nuclear war. I think of World War II and 
how long it took to prepare for it, to convince people that rearma- 
ment for war was needed. I fear we will not be ready. I think time is 
running out ... but I have faith. 6 

Senator Howell Heflin, Democrat from Alabama, reported a conversation 
with Reagan about the end-times and an Armageddon that involves the 
Soviet Union. 

We got off into the Bible a little bit. We were talking about the 
fact that the Middle East, according to the Bible, would be the place 
where Armageddon would start. The President was talking to me 
about the Scriptures and I was talking a little to him about the Scrip- 
tures. He interprets the Bible and Armageddon to mean that Russia is 
going to get involved in it. 7 

Only days before American Marines were killed in a bombing attack on 
their Beirut barracks Reagan told Tom Dine, executive director of the 
American-Israel Public Affairs Committee (AIPAC), that he saw the world 
situation in terms of end-time prophecies: 

You know, I turn back to your ancient prophets in the Old Testa- 
ment and the signs foretelling Armageddon, and I find myself won- 
dering if — if we’re the generation that’s going to see that come 
about. I don’t know if you’ve noted any of those prophecies lately, 
but believe me, they certainly describe the times we’re going 
through. 8 

Reagan’s comments to Dine later inspired two reporters from People 
magazine to ask the President to explain his remarks: 

I’ve never done that publicly [talked about Armageddon], I have 
talked here, and then I wrote people, because some theologians quite 
some time ago were telling me, calling attention to the fact that 
theologians have been studying the ancient prophecies — what would 
portend the coming of Armageddon? — and have said that never, in 
the time between the prophecies up until now has there ever been a 
time in which so many of the prophecies are coming together. There 
have been times in the past when people thought the end of the 
world was coming, and so forth, but never anything like this. 

And one of them, the first one who ever broached this to me — and 
I won’t use his name, 9 I don’t have permission to. He probably 
would give it, but I’m not going to ask — had held a meeting with the 


then head of the German government, years ago when the war was 
over, and did not know that his hobby was theology. And he asked 
this theologian what did he think was the next great news event, 
worldwide. And the theologian, very wisely, said, “Well, I think that 
you’re asking that question in case that you’ve had a thought along 
that line.” And he did. It was about the prophecies and so forth. 

So no. I’ve talked conversationally about that. 

Q: You’ve mused on it. You’ve considered it. 

THE PRESIDENT: (laughing) Not to the extent of throwing up 
my hands and saying, “Well, it’s all over.” No. I think whichever 
generation and at whatever time, when the time comes, the genera- 
tion that is there, I think will have it go on doing what they believe is 

Q: Even if it comes? 


The prophecy issue surfaced during the 1986 campaign debates when 
one of the reporters on the debate panel asked Reagan to explain his 
statements about “nuclear Armageddon”: 

Q: Mr. President, I’d like to pick up this Armageddon theme. 
You’ve been quoted as saying that you believe deep down that we 
are heading for some kind of biblical Armageddon. Your Pentagon 
and Secretary of Defense have plans for the United States to fight 
and prevail in a nuclear war. Do you feel that we are heading, per- 
haps, for some kind of nuclear Armageddon? And do you feel that 
this country and the world could survive that kind of calamity? 

THE PRESIDENT: Mr. Kalb, I think what has been hailed as 
something I’m supposedly, as President, discussing as principle is 
the result of just some philosophical discussions with people who are 
interested in the same things. And that is the prophecies down 
through the years, the biblical prophecies of what would portend the 
coming of Armageddon and so forth. And the fact is that a number of 
theologians for the last decade or more have believed that this was 
true, that the prophecies are coming together that portend that. But 
no one knows whether Armageddon — those prophecies — mean that 
Armageddon is a thousand years away or the day after tomorrow. So 
I have never seriously warned and said we must plan according to 
Armageddon. 11 

Reagan’s remark that the prophesied events might not happen “the day 
after tomorrow” or until long into the future is characteristic of dispen- 
sationalism. Billy Graham has said essentially the same thing in a copy of 
his magazine Decision (April 1983). There he wrote, “It seems all the 


signs are pointing to Armageddon. The storm clouds are gathering, the 
lightning is flashing, the thunder is roaring. The great Armageddon could 
be now or a hundred years from now. We don’t know.” Falwell, too, is of 
the same opinion, as he says in his tape Nuclear War and the Second Com- 
ing of Christ, “I am living as though Jesus Christ were coming today. But I 
am planning and laboring and working as though I had another twenty-five 
or fifty years. I think that is the proper posture for a believer.” 

Reagan’s interest in end-time prophecies, as is clear from his own 
remarks, goes back at least to 1968, when he discussed it with pastor 
Moomaw. Like Henrietta Mears and Billy Graham in the 1950s, Reagan 
was disposed to see Communism in religious terms. He also apparently 
shared the dispensationalist beliefs about God’s plan of unfolding 
prophecy in the Middle East. In 1971 when Reagan was still Governor of 
California he talked more about the end of the world with the president pro 
tem of the California State Senate, James Mills. Mills wrote up his notes 
and recollections of that conversation in 1985. According to Mills, Reagan 
excitedly told him that: 

It can ’t be long now. Ezekiel says that fire and brimstone will be 
rained upon the enemies of God’s people. That must mean that 
they’ll be destroyed by nuclear weapons. They exist now, and they 
never did in the past. 12 

According to Mills, Reagan went on to identify “the enemies of God,” the 
prophecied invader of Israel, “Gog,” with the Soviet Union: 

Ezekiel tells us that Gog, the nation that will lead all of the powers 
of darkness against Israel, will come out of the north. Biblical 
scholars have been saying for generations that Gog must be Russia. 
What other powerful nation is to the north of Israel? None. But it 
didn’t seem to make sense before the Russian revolution, when Rus- 
sia was a Christian country. Now it does, now that Russian has be- 
come communistic and atheistic, now that Russia has set itself up 
against God. 

Now it fits the description of Gog perfectly. 


In 1985, looking back on that conversation with Reagan, Mills con- 
cluded that his “coolness to all proposals for nuclear disarmament” is 
consistent with his apocalyptic views. Certainly the arms race speeded up 
significantly under Reagan and has threatened to run away out of control 
as the U.S. begins to deploy a first-strike arsenal. The D-5 or Trident II 
missiles to be deployed in 1989 are accurate enough to destroy hard targets 
and, like the MX (the so-called Peacekeeper), these missiles can be used in 


a first-strike against hardened enemy missile silos. “Star Wars” is not 
likely to work well as a shield from a theoretical Soviet first strike but may 
be adequate to partially shield American targets from a Soviet second- 

Reagan has refused to agree to a nuclear test ban. No arms control 
proposals were agreed to under the Reagan administration and the nuclear 
arms race has spread to space. 

With first-strike arsenals in place, the balance of terror will become un- 
stable. Some American analysts fear that the Soviet Union will adopt a 
launch-on-waming strategy and begin to deploy its own versions of the 
“Peacekeeper” and Trident II missiles. If both arsenals are set at launch- 
on-waming the two war machines will be on a hair-trigger. 

Apocalyptic ideas might be the wild-card in the nuclear poker game. An 
American President who believes that nuclear war with the Soviet Union is 
inevitable because of biblical prophecy might make building a first-strike 
arsenal the chief national priority. A severe crisis in the Middle East could 
be interpreted by a dispensationalist President as the beginning of the 
prophesied Gog and Magog war. 

Would President Pat Robertson hear a voice telling him to act as the tool 
of God’s destruction and rain nuclear fire down on “Magog?” It wouldn’t 
be the first time that apocalyptic ideas led to war but it could well be the 


1. Cumming, a preacher of the Scottish National Church, published two 
apocalyptic books in 1855, Signs of the Times; Or the Present, Past, and Future, 
published in Philadelphia, and The End; The Proximate Signs of the Close of This 
Dispensation, published in London. Cumming’s books are cited and discussed in 
Dwight Wilson, Armageddon Now! The Premillenarian Response to Russia and 
Israel Since 1917 (Grand Rapids, Michigan: Baker Book House, 1977). 

2. See Lawrence Jones, “Reagan’s Religion,” Journal of American Culture, Vol. 
8 (1985), pp. 59-70, for a summary of the evidence concerning Reagan’s apocalyp- 
tic beliefs. 

3. W. Rose, “The Reagans and Their Pastor,” Christian Life, May 1968. Reagan 
taught Sunday School at the First Christian Church of Dixon, Illinois while he was 
in high school. 

4. From an interview Falwell had with Robert Scheer, Los Angeles Times, March 
4, 1981. 

5. From The Word, Antiochian Orthodox Christian Diocese of North America, 
June 1983. 

6. “Washington Talk,” New York Times, August 23, 1982. 

7. New York Times, October 28, 1981 . 

8. Jerusalem Post, October 28, 1983. Reagan had this telephone conversation 
with Dine on October 18, 1983. 


9. The theologian Reagan here alludes to is Billy Graham and the German leader 
is Konrad Adenauer. Reagan told the same story to the Boones, Otis, Bredesen, and 
Ellingwood during their conversation in 1970 about prophecy and the soon Second 
Coming of Christ. See Jones, op. cit., n. 2. 

10. An interview with Garry Clifford and Patricia Ryan of People magazine on 
December 6, 1983. Transcript published in Weekly Compilation of Presidential 
Documents, 1983, pp. 1708-1713. An edited version of the interview appeared in 
People, December 26, 1983. See Jones, op cit., n. 2. 

11. From the debate held on October 21, 1984, transcript published in the New 
York Times, October 22, 1984. 

12. James Mills, “The Serious Implications of a 1971 Conversation with Ronald 
Reagan,” San Diego Magazine, August 1985. 



to the 


The Chronicles of Ron J. Steele, 

Investigative Reporter and Prophetic Author 

Adam Parfrey 

I n 1974, Ron J. Steele met the Son of Perdition in downtown Walla 
Walla, Washington. He was a black man, dressed all in white, with two 
white gloves (shades of Michael Jackson?). “An inner voice told me 
this fellow was the Son of Perdition. He then approached, saying to me 
telepathically, ‘You can look at me. I am not the anti-Christ.’ ” Steele was 
warned by God not to look at this evil entity’s face, for if he did, his name 
would have been expunged from the Book of Life. 

Since this terrifying occasion, Steele has been traveling the country dis- 
seminating research into what the non-religious call the “Big Brother” 
syndrome — lies, disinformation, and deceptions which are setting the stage 
for a mass yoking to the false Messiah. As early as 1974, Steele discovered 
plans to initiate a new colored currency which was being developed under 
the pretext of stopping organized crime. After exposing the plan in his 
community college newspaper, Steele was visited by U.S. Treasury Agents 
who grilled him on his knowledge of the subject, charging that he was part 
of an alleged plot to assassinate President Nixon. The affair was soon for- 
gotten, but twelve years later, in 1986, network news announced that the 
new money was on its way. 

This U.S. government plot to destroy the “underground economy” will 
involve registering each citizen’s every purchase on a master computer. 
This emergent system is a multi -pronged plan of government monitoring 
the decisions and movements of its citizenry. The Universal Product Code 
(UPC) was an early and important part of that plan, and its swift and 
universal acceptance by the public is cause for concern, Steele contends. 
He takes special notice of the numbered code below the bars and lines of 
the UPC code: they are the numbers 666. 

At the time the UPC code was being rushed into existence, Public Ser- 
vice announcements inundated us with the virtues of Electronic Fund 
Transfer (EFT), which promised to lead us into the promised land of a 


“checkless, cashless society.” The ostensible virtue of this plan would be 
greater “convenience.” In the late 1970s, the Federal Reserve released a 
film on EFT which featured a businessman magically teleporting an as- 
tonished couple around bank vaults and check verification centers like 
Dickens’ Ghost of Christmas Past. The hapless couple, wide-eyed, ex- 
claim, “Gee, Electronic Fund Transfer will really make my life con- 

The EFT plan would ultimately lead to getting rid of credit/identification 
cards (too “inconvenient” and “risky”) in lieu of subcutaneous indentifica- 
tion number implants. In 1975, Steele printed a series of articles on the 
developing technology of laser tattooing, which has been used ever since 
in the tagging of cattle. This ties into, as Steele reminds us, the “Mark of 
the Beast” prophecy as foretold in the Book of Revelation, in which no 
one can buy or sell without the Mark of the Beast. In 1978, Steele self- 
published an exhaustive, fact-filled book on the subject titled The Mark Is 
Ready— Are You? 

Steele was the first to leak to the news media about the existence of a 
“hand-scan” machine, which was later implemented in a test with 3,000 
army recruits at Ft. Benjamin, and will presumably be established before 
long in the American marketplace. The hand-scan machine will read the 
number tattooed into the consumer’s hand (seemingly invisible but 
readable to laser scanners), and will then feed the consumer’s bill into the 
legendary “SWIFT” computer in Brussels, Belgium. The amount will be 
automatically debited from the consumer’s account. Steele paints the 
demonic scenario of those lacking the hand tattoo as not being allowed to 
purchase food, or anything else. 

The internationalist flavor of the Belgian computer is allied with what 
Steele says is part of the “We Are the World” syndrome: a softening up of 
people’s minds by New Age charlatans and demonists’ manipulation of 
people’s altruistic emotions. The “World Instant of Cooperation,” “Hands 
Across America,” “Live Aid” and “World Peace Meditation” are among 
the recent major events of the “secular humanist” religion which, accord- 
ing to Steele, will usher in worship of the false Messiah. In a number of 
full page advertisements taken out in major international newspapers in the 
early 1980s, a Londoner named Benjamin Creme announced that “THE 
CHRIST IS NOW HERE.” Creme identifies Christ as a “Lord Maitreya” 
who will speak to everyone “telepathically.” Creme’s advertisement an- 
nounces that Lord Maitreya’s “presence guarantees there will be no third 
World War.” 

Steele believes that the Big Brother-style monetary and “criminal track- 
ing” systems will usher in the final soul-killing regime of the anti-Christ, 
who will demand people’s souls in return for the privilege of surviving 


The black Christ as painted by Devon Cunningham of Detroit 


Michael Jackson, Francis Ford Coppola, and George Lucas posing 
for posterity in a staged Disney still (above) 

Still from a Contac commercial (below) 


under the omniscient system of a demonic mafia. Steele’s research has un- 
veiled, long before recent news reports, an experimental transponder sys- 
tem which is touted as relieving the overcrowding of prisons by making 
criminals prisoners of their own home. This technology has been further 
developed to track cars on all roads. More fine-tuning will make it possible 
for a master computer to track all people’s movements at all times. 

Ron Steele is concerned that the vast majority of the population will not 
have to be coerced into Satan worship, but may do so gladly. Agents of the 
Sinister Plot will perpetrate a kind of Orwellian double-think, and lead un- 
knowing victims onto the Death Path. The most powerful of these agents 
are mixed up in the film, television and music industries, due to the enor- 
mous psychic influence they wield. 

“There is a power,” warns Steele, “that is given to certain people to do 
things that is not of God Almighty. Many people, for example, believe 
Michael Jackson is the second Christ. People firewalk to his song, ‘Beat 
It,’ and the firewalkers exclaim, ‘the power is in the music.’ Now let’s take 
a look at Captain EO. [A new attraction at Disneyland, a special 3-D 
musical made by Francis Ford Coppola and George Lucas.] ‘Captain’ 
means someone in charge and ‘EO’ means ‘light.’ So Michael Jackson 
plays Captain of the Light, and that is exactly what Lucifer was — Lucifer 
was known as the light bearer. As Captain EO, he has fire coming out of 
his fingertips, and he changes the world from bad to good, which is what 
the Messiah is supposed to do. 

“I do believe Satan is going to appear as a black entity. Satan has a 
chosen people, and I believe it is the black race. Understand that I don’t 
mean this in terms of prejudice to black people. Jesus was no respecter of 
people. But Satan is going to use the black race to deceive the rest of the 
world. So many people are starting to embrace the black movement. They 
are number one today in practically every field in entertainment. So many 
people can relate to the Apartheid thing, the catalyst of which is hate. And 
Jews can relate to hatred, and homosexuals can relate to hatred. 

“The Islamic people are waiting for a Messiah to come by the name of 
St. Isa, which is nothing more than the Arabic name for Jesus Christ. They 
will tell you St. Isa is a black man. One sect of Japanese Buddhists are 
waiting for St. Fudo, a black Messiah. In the Philippines you’ve got the 
black Nazarene, and the Jesuits are mixed up in it too. Ignatius Loyola sur- 
rendered his life to the black virgin of Montserrat. Wherever the Con- 
quistadors went, they took with them the black Christ, and so most of 
South America embraces the black Madonna as being the queen of heaven, 
which the bible says is an abomination, a false religion. 

“In Michael Jackson’s song, ‘We Are the World,’ there are things which 


are very sinister. He said that God has shown us how to cast rocks into 
bread. Well he never said that. That was Satan’s first temptation to Jesus 
when Jesus was out in the desert for forty days, fasting. The deception is 
there, and you really have to look hard to see it. 

“The white state of Israel along with the CIA airlifted Ethiopian 
Falashas into Israel. They were accepted there as one of the tribes of Israel. 
So it’s possible the Jews, white Jews, could accept the black Messiah. The 
Islamic people accept this. The Pope can bring a lot of people into this 
belief due to the black Madonna. 

“The album voted number one in this country was Sergeant Pepper’s 
Lonely Hearts Club Band. In the movie of it made with the Bee Gees, you 
have Billy Preston playing this black Messiah. In the movie you have him 
resurrecting a white girl from the dead, just like Michael Jackson did with 
fire coming out of his fingertips. 

“When the black entity who calls himself the Messiah rises up in power, 
everybody will be able to relate to him. He will make peace and stop all 
the terrorism and solve everybody’s problems, and people are going to get 
sucked right into it.” 

The solution, according to Steele, is not to become part of the one-world 
Mark of the Beast system and never, when the time comes, lay eyes on the 
False Messiah. Steele is currently writing a book on the False Black Mes- 
siah Phenomenon, as he calls it. 

Michael Jackson Inside his Sechrist (see Christ) hyperbaric oxygen 
chamber which he bought for $125,000 with the hope that it will 
keep him in a state of eternal youth 



Damian 1247 (Adjutor9=2) 

T he conjunction of secret societies and the maddeningly hazy world 
of conspiracy theory seems blurred beyond hope. It is simply im- 
possible to erase from the mind of the dedicated conspiracy buff the 
thought that any group proceeding under vows of secrecy must somehow 
be implicated in political intrigue. Determining the nature and history of 
secret societies is difficult at best, yet evidence of some kind is usually 
available. Proofs of conspiracy, especially on the international scale, rely 
on such complicated systems of inference that the field is reduced to 
dedicated amateurs with nothing to lose or political groups with axes to 
grind. It seems ironic that while the supposed conspiracy has left so few 
tracks, the conspiracy watchers have buried themselves under a mountain 
of paper and ink. It is with that substantial pile of paper deposited by the 
avowed defenders of the Christian faith that we are here concerned. 

Often, the reason for secrecy in secret societies exists in the need for 
sanctuary for a persecuted theology. Persecution often leads to a desire for 
revenge, and paranoia seems to be the end result for both sides of this un- 
pleasant little circle. The main competitor with Christianity has always 
been some variant on the Gnostic theology. The Gnostics, who pre-dated 
the Christians by a century or more, basically believed that each one of us 
carries the spark ( scintilla vitae, or synteresis) of the Christos within. As a 
system of personal mystical experience based on the keys of wisdom and 
the direct experience of anamnesis (memory of the spark or the True Self), 
Gnosticism developed neither a hierarchy of intermediaries, such as 
priests, nor an especially cohesive power base in the social or political 
sense. Needless to say, Christianity became the official state religion of the 
Roman Empire. By the sixth century, most of the remaining Gnostic 
elements had been rooted out and the suppression of heresy began in 
earnest. By the twelfth century, the few remaining Gnostic embers had 
threatened to burst into open flame in such groups as the Cathars, Albigen- 
ses, and Waldensians. The first Christian Crusade was not fought against 
Islam, but against Gnostic heretics in the south of France. 

The merciless slaughter of these Gnostic churches prefigured the 
wholesale carnage during the suppression of the Templars and the great 
witch-scare in the thirteenth century. The Inquisition lent teeth to the 
proposition that the Gnosis could only be taught either in the context of 


secrecy enforced to the point of death, or under the cover of allegory. The 
rise of small alchemical societies in the fourteenth, fifteenth, and sixteenth 
centuries is a prime example of the allegorical or camouflage approach, 
while the inception of the Rosicrucians in the seventeenth century, and the 
Freemasons in the eighteenth century, is in the style of “openly secretive” 
gnosis based on the principle of the oath. It was only the growth of secular, 
humanist-oriented political forms after the Renaissance that allowed even 
this degree of relative freedom. After all, the Inquisition was not dis- 
mantled in Spain until 1820! 

Humanism itself was largely based on the study of the Kabbala, a 
Jewish form of Gnosis, under the cover of studying “primitive” forms of 
Christianity. The Renaissance can thus be seen as one of the first great tri- 
umphs of the Gnostic Church since the rise of Christianity. With tremen- 
dous stealth, the Gnostic philosophy was smuggled right into the heart of 
the Catholic church! With that particular achievement in mind, it is easy to 
understand why secret societies became not only sanctuaries for Gnostic 
philosophy, but also the even more radical political systems that the 
theology implied. Anarchist, Libertarian, Communist and anti-imperialist 
political viewpoints can all be traced back to points either implicit or 
visible in the Gnostic systems. The course of French, Italian and Sicilian 
Grand Orient Freemasonry and of German Strict Observance and Templar 
Masonry during the great European revolutions from 1789 to 1848 
demonstrates a tendency that can be called antinomian; the desire to 
replace centralized Christian political power with individual political 
determination for all social units from the private individual to the entire 
Kulturstaat. The struggle against both Pope and Empire became one of the 
main concerns of continental Gnosticism and obviously had achieved 
many of its aims by the three-quarter mark of the twentieth century. 

The formation of the Jesuits as a secret society in response to the 
Reformation showed that Christianity could use the same methods as the 
Gnostics whenever necessary. The Jesuit interest in mind manipulation 
techniques along with insistence upon secrecy in its methods of indoctrina- 
tion raised the ante, and probably helped spark Freemasonry as a Pagan- 
Gnostic counter-move. The more public Speculative Freemasonry of 1 7 1 7 
sparked a sudden and powerful rise of interest and membership, including 
many of the most powerful political and intellectual leaders in Europe and 
the New World. There were strong associations of French Grand Orient 
Masonry — which was openly atheistic, unlike the British and American 
branches — with the leading lights of the French Revolution. The famous 
revelation of papers relating to the decidedly Machiavellian schemes of the 
Bavarian Illuminati transformed speculation into a firm conviction of 
secret society hanky-panky, eventually resulting in waves of anti-Masonic 



hysteria which overran Europe and America periodically during the 
nineteenth century. 

Despite the impression of Masonry as an arch-conservative, even reac- 
tionary force (derived from the theistic British and American systems), 
continental Freemasonry has been dominant in the rise of both the left- 
wing and the modem urban-secular philosophies as well. Historically, 
Freethinking and Freemasonry have been closely associated, at least as far 
as continental Europe is concerned. That right-wing, essentially fundamen- 
talist, Christian circles have been one of the most vocal opponents of the 
Gnostic-Humanist revolution comes as little surprise. The key concept that 
Christianity forms the target of the Gnostic revanche dates back to the 
1920s and the spectre of aggressive Bolshevik domination over Europe. 
Books and articles defending Christian civilization poured out at the height 
of the Red scare. The two classic conspiracy studies, both of which are 
quoted ad nauseam by the contemporary conspiracy buff, are Nesta 
Webster’s Secret Societies and Subversive Movements and Lady 
Queensborough’s Occult Theocracy. Both appeared during the height of 
anti-Bolshevik reaction in the mid-20s and early 30s. During that time, yet 
another crusading Englishwoman known only as “Inquire Within” or 
“Miss Stoddard” purported to reveal the secrets of the conspiracy from 
within. An English newspaper, The Patriot , printed articles by all three, 
along with much anti-Semitic, anti-Masonic, and anti-Bolshevik material. 

The Jews are at the bottom of Webster’s version of the anti-Christian 
conspiracy — her championing of Benito Mussolini and her ambiguous 
stance on the infamous Protocols of the Elders of Zion demonstrates the 
root concept of Christian conspiracy theory. Jews (or pagans or Gnostics), 
being the chosen people of God, feel that they deserve to rule the world 
and that Christianity has usurped their place in the sun means that they 
must be plotting the downfall of Christian civilization. A more insidious 
version claims that the genetic make-up of these people causes their own 
overweening self-aggrandizement. Add the Christian grudge against the 
Jews for having crucified Jesus, and against the Gnostics for having the 
temerity to question the priestly hierarchy, and you have the essential 
flavor of Christian conspiracy theory. 

Lady Queensborough’s version adds another classic element that 
Webster only states in the last sentence of Secret Societies — Satan as mas- 
termind of all intrigue. Calling attention to the presence of dark occult for- 
ces in addition to human treachery is the difference which separates Chris- 
tian conspiracy theory from the more secular None Dare Call It Con- 
spiracy style with which we are more familiar. Although Occult Theocracy 
reads more like a catalogue than historical theory, the sheer piling up of 
obscure lore seems curiously paranoid. “Inquire Within” adds a final touch 


» - - 


to the vision of Jewish-Satanic-pagan collusion. Her Light-bearers of 
Darkness and Trail of the Serpent attributes the powers of Kundalini, the 
life-force described by the Hindu Tantras, as the great secret of mesmeric 
powers found in the secret societies. The unorthodox sexual practices of 
Tantric practicers fueled the fire. 

Just as the Bolshevik revolution spawned the hydra-head of Christian 
anxiety, the rise of an aggressively secular, humanist culture coupled with 
the peculiar millennarian psychology of the approaching year 2000 and the 
visibility of non-Christian cults provoked another mountain of Christian 
conspiracy tomes in the 1970s, most of which derive their inspiration from 
Webster and Queensborough. The millennarian influence, highly visible in 
the bestselling books of Hal Lindsey ( The Late Great Planet Earth) and 
Salem Kirban (666), has many Christians searching high and low for 
evidence of the Antichrist. Humanist/secular conspiracies are exposed by 
such popular authors as Tim LaHaye (Battle for the Mind) and Constance 
Cumbey (The Hidden Dangers of the Rainbow), who bring us up to date 
with an expose of the New Age movement, which is likened to a “Fourth 

Recent revelation on the influence of the Italian Masonic group “P-2” in 
the highest levels of the Italian government, the political intrigues of the 
Vatican Bank, and even the suggestion of Masonic infiltration in the 
Vatican Herself indicate that paranoia of occult infiltration has hardly 
abated. The Christian need for a scapegoat to explain both internal and ex- 
ternal threats is the hallmark of a religion which found its power in the 
Roman Empire. Christianity only seems to flourish in the presence of a 
tangible (or imagined) enemy, as so well documented by Norman Cohn in 
his Europe’s Inner Demons. 

Today, the Gnostics are a major power hidden behind the mask of his- 
tory, still awaiting the moment when the Christian stranglehold is broken. 
Until then, the fruits of victory from the last major battle — the creation of 
the Royal Society in England in the 1700s, which amounted to the found- 
ing of the modem physical sciences — are still being tallied. 



1. The average child has watched more than 200,000 commericals by 
the time he graduates from high school. 

2. Advertisers spend over a half-billion dollars each year to tell children 
to buy expensive toys and unhealthy food. 

3. Each year the average viewer sees 18,000 commercials. 

4. In a typical American household a television set is on for seven hours 
and two minutes a day. 

5. By the time a young person finishes high school, he will have spent 
more time watching television than sitting in a classroom. 

6. 99.5% of American homes have a television set. 

7. 250,000 Americans wrote to Marcus Welby, M.D. a few years ago as- 
king for medical advice. 

8. An American will have spent nine years of his life in front of a televi- 
sion by the age of sixty-five. 

9. A Detroit paper offered $500 to 120 families to turn off their sets for a 
month. Ninety-three of the families turned the offer down. 

10. Children show classic withdrawal symptoms normally associated 
with drugs when their families agree to kick the TV habit. 

11. By the age of fourteen, a devoted viewer will have witnessed 11,000 
television murders. 

12. There is an average of eighteen violent acts per hour on children’s 
weekend programs, and pre-school children show “unwarranted aggressive 
behavior” after heavy television viewing. (National Institute of Mental 

13. When asked to choose between their fathers and their television sets, 
more than half the young people in a survey chose television. 



and the 


An Introduction to James Shelby Downard’s 
King-Kill/33 0 

ames Shelby Downard’s study of Masonic symbolism in the Kennedy 

assassination is part of a larger theory he and the veteran conspiracy 

researcher William N. Grimstad have worked out within their 

American Grand Guignol. 

It reaches back to the anonymous manifestos of the psycho-sexual 
Rosicrucians and out to the farthest boundaries of America mystica. It is 
not for nothing that the collective High Noon of the Western psyche, the 
first atomic bomb blast, was detonated within the full panoply of geoman- 
tic siting and sorcery at the Trinity Site, at the head of the old Mexican 
trail known as the Jornada del muerto or “Journey of death.” 

According to Downard and Grimstad, the first of three ultimate goals of 
the alchemists of lore was achieved at the Trinity site, in the nuclear 
detonation: “the creation and destruction of primordial matter.” They see 
the American West and particularly the Southwest as a veritable alchemi- 
cal crucible of death. Grimstad worked these ideas out in his seminal audio 
cassette series, Sirius Rising. He believes that the cryptocracy long ago 
noted the special features of the genius loci of the Southwest and like the 
writers Frank Norris and D.H. Lawrence, detected in its gigantic propor- 
tions, and its vast, bone-bleaching terrain, a kind of cosmic graveyard. 

Norris wrote the darkest reply to White Manifest Destiny on this con- 
tinent in his novel McTeague, which concludes with the ruddy WASP 
protagonist handcuffed to a dead man at ground zero in Death Valley. 
Lawrence was just as gloomy, asserting in The Plumed Serpent that 
America was “the great no,” the total negation of the positive life forces 
exhibited on every other continent. Lawrence and Norris were not simply 
making cultural commentaries or jibing at political trends they didn’t like. 
Their attack was specifically on the American spirit-of-place. In a pivotal 
closing scene in McTeague, Norris depicts the bumbling, well-intentioned 
honky eating his Last Supper next to a portrait of the local Masonic 

Michael A. Hoffman II 


Of course the traditional mystery schools of East and West have always 
taught that the planet, like human beings, has a subtle body and special 
sacred points where Terra Mater's chakras pour forth their unique at- 
tributes. Little attention, however, has been given to the summoning of 
these forces through precise sitings and geomantic ritual in the service of 
goals of mental and political control. 

If ceremonies like the old Roman Catholic High Mass, the pageants of 
the European kings, the Incas and the Aztecs and even the Black Mass 
“imprint” percipients, when occurring in specially sited gothic cathedrals 
or blood-smoking pyramids, how much exponentially more potent are 
gigantic rituals played out upon the enormous body of the Earth Herself, 
linked by electronic means to a whole world and swathed in onomatology 
keyed into the sub-cellars of our Cthonic subconscious? 

The camera in Francis Ford Coppola’s Apocalypse Now sweeps tantaliz- 
ingly over a copy of Sir James Frazer’s Golden Bough, a treatise which in 
part describes the primitive blood rites of the eternal pagan psychodrama’s 
Killing of the King ceremony. Colonel Kurtz had reached that level of 
mythic force. JFK and his erotic wife epitomized that character on a far 
grander scale. Teetering on the brink of a duel with the Soviets with a 
nuclear-tipped Camelot sword, laying the groundwork for the third and 
final alchemical accomplishment in the moon flights, fornicating, doping, 
and assassinating in the tradition of the mighty king, JFK shimmered as no 
president before or since. Mr. Downard would suggest that the Masons 
gave Mr. Kennedy his immortality. He may not have left a beautiful 
corpse, but then neither did that other king, Mr. Elvis. 

In the first two alchemical workings, the A-bomb world-shatter and the 
assassination of JFK, the script was played out on coordinates of 33. 
Thirty-three degrees of north parallel latitude that is, give or take a few 
miles. Yes, Jack too bought the bullet at the Triple Underpass, near the 
Trinity river and like the bomb, he went off near the 33rd degree line. 

But the final alchemical-Masonic feat (in conjunction with the “Making 
Manifest of All That Is Hidden”), the bringing of prima materia (the moon 
rocks) to prima terra, a top priority of the Kennedy Camelot, was fated to 
take place on the 28th degree line. Twenty-eight is sacred to Saturn and it 
was the Saturn Five rocket that boosted the Masonic moon men 
(Astronauts Armstrong and Aldrin were both top Masons with Aldrin 
bringing with him the two-headed eagle flag of the Knights Templar on the 
voyage and serving himself a special “communion” while on the lunar sur- 
face). They were carried to and from the moon to their orbiting spacecraft, 
by the Columbia landing module. Columbia, in Masonic twilight language, 
means “Phoenix.” Mr. Grimstad pointed out in Sirius Rising that the image 


of the new Masonic Phoenix bom out of the fiery flight of the Columbia as 
it was jettisoned directly into the surface of the sun after accomplishing its 
moon visitation, would tax all the great poets of the past who marveled at 
those queer Rosicrucian allegories about the marriage of the sun and 

The groundwork for the moon flights was laid by Dr. John Whiteside 
Parsons, a brilliant rocket fuel researcher at the California Institute of 
Technology who had a lunar crater named in his honor. He also happened 
to be one of Aleister Crowley’s more fanatical and literal followers. 
Crowley’s Ordo Templi Orientis (O.T.O.) was devoted to the theory and 
practice of magica sexualis and what more mind-blowing fuck can anyone 
imagine than the one the Masonic astronauts accomplished between the 
sun and moon? 

The O.T.O. established a temple on Palomar mountain, decades before 
supposedly “dispassionate scientists” chose it as the sight for the world’s 
Big Eye on the universe. The O.T.O. believed that Palomar was the sexual 
chakra of the earth and Parsons apparently commuted between Palomar 
and his sex magick temples in Pasadena. In 1952 Parsons was blown up in 
what is officially described as an accident with rocket fuel but which 
others have said was a homunculus experiment that went bananas. A 
similar experiment centering on the animation of a homunculus (a tiny 
manikin much written about in medieval alchemy), was supposed to have 
taken place using the radiation produced during the first atomic bomb 

Charles Manson’s “Family” executed Sharon Tate and friends only a 
few days after the Flight to the Moon and Mr. Grimstad has speculated that 
these were ritual killings intended as a kind of redressment for the defile- 
ment of the moon. The Zuni Indians, among others, viewed the moon 
flights with horror, and predicted that as a result of them this traditional 
guardian-deity of female fertility would bring plagues of sterility to the 
earth, or at least to Whites. 

The notion that politicians, generals and scientists are as steeped in su- 
perstition as a Zuni Indian or a Charles Manson is no doubt tough to take 
for some. And therein may lie the power of this modem lunar mystery 
play, laid out in many of its details near Shakespeare, New Mexico, just as 
much planning for the Kennedy hit was done in the Storyville section of 
New Orleans. 

A key city in all three scenarios was Truth or Consequences, New 
Mexico, and in the brilliant word-play of the Masonic Dr. Syntax, we 
come to the current unfoldment in “Must Be,” an alchemic term Mr. 
Downard translates as “the Revelation of the Method.” This alludes to the 


process wherein murderous deeds and hair-raising conspiracies involving 
wars, revolutions, decapitations and every manner of horror-show are first 
buried beneath a cloak of secrecy and Harpocrates’ hushed- finger, and 
then, when finally accomplished and secured, slowly revealed to the un- 
suspecting populace who watch in deep-frozen apathy as the hidden his- 
tory is unveiled. 

There are those who rise from time to time in an attempt to combat the 
scriptwriters and write scripts of their own. Christopher Marlowe was per- 
haps the most illustrious and Doctor Faustus the best example of counter- 
propaganda. Having lived, however, in the phase of alchemical secret- 
keeping, he died stabbed in the eye, having seen too much. 

Perhaps we should let the alchemical script play itself out. It is in- 
evitable. We might even help it along. Hurry it. When the final radioactive 
curtain drops at the Temple Mount in Jerusalem, it will destroy the old or- 
der, part of the world and most of the alchemists involved. Only having 
reached this “low bottom twelve” can we then begin anything genuinely 
revolutionary and new. I suggest that any force applied against the Script 
at this point simply powers it ever more. Face it: it has sewn up the 
Zeitgeist. Maybe it is the Zeitgeist , or maybe it’s just more testimony to 
what Artaud called “the evil that underlies everything.” 

In the circulation of the Downard manuscripts (and he has written in 
detail, along with Mr. Grimstad, on almost every facet of this briefly out- 
lined cosmic drollery), the revelation of the method is accomplished. Truth 
or consequences. Mr. Downard himself is acutely aware that in exposing 
the conspirators he is probably serving the final dictum — the “Making 
Manifest of All That Is Hidden” leading to Apocalypse. 

James Shelby Downard lives as a recluse in one of the more God-for- 
saken precincts of the storied Southwest he has so impeccably demarcated. 
It is fitting that the cartographer of its underground currents resides there 
still, awaiting — like the rest of us — the cataclysmic fulfillment of all that 
the West has promised and signified. The precursor of this coming 
cataclysm jerked its head in Dallas on November 22, 1963. Ushering in a 
generation of throwaway Garbage Pail Kids for whom the image of the 
exploding head has become an all-pervasive yantra, the made-for-TV ver- 
sion of the sorcerous and eternal King-Kill/33 rite is a riddle several mag- 
nitudes above the pedestrian political solutions offered by mechanistic 
conspiracy researchers. 



KING-KILL/33 0 239 

Masonic Symbolism in the 
Assassination of John F. Kennedy 

he information I present in these pages on the Kennedy assassina- 

tion is well known to certain news agencies who have chosen to 

suppress it, just as the motivation for the assassination has been 
plunged into cryonic secrecy. Masonic betrayal of the “common man” in- 
volves archetypes of fertility and death symbolism seemingly motivated to 
bring about syncretism in opposing principles in order to green Israel, 
rebuild the Temple of Solomon and establish a One World government. It 
is by way of Masonic sorcery that the union of opposing principles is sup- 
posed to be brought about. The criminals who stage-managed Dallas in the 
killing of Kennedy have controlled the American people’s will in exchange 
for a sleep without nightmares. I publish this in the wake of the situation 
Charles Seymour alluded to: “The moralist unquestionably secures wide 
support; but he also wearies his audience.” Most Americans are beyond 
being tired; the revelations have benumbed them. 

Most Freemasons apparently have no idea of the evil that is part of 
Masonry, and if they do know about it they don’t believe it. The same 
holds true for most members of the “Clandestine Lodges” and Masonic- 
oriented fraternal organizations as well as Androgynous Masonic 

It is certain that onomatology, or the science of names, forms a 
very interesting part of the investigations of the higher Masonry.... 

When the ancients saw a scapegoat, they could at least recognize 
him for what he was: a pharmakos, a human sacrifice. When modem 
man sees one, he does not, or refuses to, recognize him for what he 
is; instead he looks for “scientific” explanations — to explain away 
the obvious. 

The “science of names” word wizardry forms only one segment of the 
science of symbolism used by Masons. The JFK assassination encounters 
this science in a decisive way and contains a veritable nightmare of sym- 
bol-complexes having to do with violence, perversion, conspiracy, death 

James Shelby Downard 
with Michael A. Hoffman II 

( Encyclopedia of Freemasonry) 

Thomas Szasz, ( Ceremonial Chemistry) 


and degradation. These elements are important not only as cause-and-ef- 
fect in the murder of a president but in the ensuing reaction of the people 
of America and the world. 

The fertility and death symbolism in the “Killing of the King” rite 
which is part of Greening Ritualism that has to do with JFK, has been sup- 
pressed because examination of it must necessarily link it to “Freemason- 
ry” and its mysticism, as well as to the political influence it exerts. Ob- 
viously this would do some damage to public confidence in: 

a. Masonic progressivism. i.e. liberty, equality, fraternity. 

b. Those who have shielded the conspirators. 

c. The entire mental concept that passes for knowledge about the 
genuine nature of the government of the United States. 

Mystical Toponomy 

Mystical toponomy incorporates word wizardry (onomatology) and the 
Masonic science of symbolism. In considering my data it would be helpful 
to consider a dictum of Einsteinian physics: “Time relations among events 
are assumed to be first constituted by the specific physical relations obtain- 
ing between them.” 

My study of place names imbued with sorcerous significance neces- 
sarily includes lines of latitude and longitude and the divisions of degrees 
in geography and cartography (minutes and seconds). Let us take as an ex- 
ample the “Mason Road” in Texas that connects to the “Mason No El Bar” 
and the Texas-New Mexico (“The Land of Enchantment”) border. This 
connecting line is on the 32nd degree. The 32nd degree is the penultimate 
Masonic degree awarded. When this 32nd degree of latitude is traced west 
into the “Land of Enchantment” it becomes situated midway between 
Deming and Columbus, New Mexico. Slightly to the north of the town of 
Columbus are the Tres Hermanas (three sisters) mountains. It is ap- 
proximately 32 miles between Deming and Columbus. The Three Sisters 
mountains are a minute and some seconds south of the 32nd degree line. 
When this line is traced further west it passes the ghost town of 
Shakespeare at a distance south of the town which is roughly equivalent to 
the distance which the 32nd degree line passes north of the Three Sisters 
mountains. The names “Shakespeare” and “Three Sisters” find a connec- 
tion in the tragedy Macbeth which comprises such a large part of JFK as- 
sassination imagery. 

When this 32nd degree line is traced a little distance farther west, into 
Arizona, it crosses an old trail which meandered north of what is now 
another ghost town but which at one time was called the town of “Ruby.” 
Part of the old winding trail became known as the “Ruby Road.” The town 
of Ruby acquired its name officially on April 11, 1912, and was notorious 

KING-KILL/33 0 241 

for many brutal murders which had ritual aspects. Four of these homicides 
occurred in a store attached to the post office which had been erected over 
the grave of a Catholic priest. 

Continuing on with mystical toponomy one encounters the fact that the 
Ruby road twists north into the area of two mountain peaks that are known 
as the Kennedy and Johnson mountains. 

Johnson Mountain is supposedly named after the general manager of the 
Peabody Mining Company who also had a town named after him which 
was the location of the Keystone and Peabody copper mines. The 32nd de- 
gree of latitude is but a few seconds from Johnson. In this frontier town on 
a December evening, 1883, a Colonel Mike Smith and a man named 
Mason were ambushed by gunfighters described as being of questionable 
reputation and questionable character. These terms are employed in 
Masonic writings: 

He [Captain William Morgan, victim of an early nineteenth-cen- 
tury torture-murder by Masons] was a man of questionable character 
and dissolute habits, and his enmity to Masonry is said to have 
originated in his refusal of the Masons of Leroy ... 

( Encyclopedia of Freemasonry) 

A “keystone” is the designation for the stone at the apex of an arch, 
which, when set in place, “keys” or locks the whole. A symbolic keystone 
is vital to the legend of the Masonic Royal Arch Degree of York. The 
earliest known record of such a degree is in the annals of the city of 
Fredericksburg, Virginia, on December 22, 1753. Fredericksburg is also 
the location of the “House of the Rising Sun,” a Masonic meeting place for 
such notables as founding fathers George Washington and Benjamin 
Franklin (of Hell-Fire Club fame) and George Mason. 

The Killing of the King 

Never allow anyone the luxury of assuming that because the dead and 
deadening scenery of the Americty city-of-dreadful-night is so utterly 
devoid of mystery, so thoroughly flat-footed, sterile and infantile, so bur- 
dened with the illusory gloss of “baseball-hot dogs-apple pie-and-Chev- 
rolet” that it is somehow outside the psycho-sexual domain. The eternal 
pagan psychodrama is escalated under these “modem” conditions 
precisely because sorcery is not what twentieth-century man can accept as 
real. Thus the “Killing of the King” rite of November, 1963 is alternately 
diagnosed as a conflict between “anti-Castro reactionaries and the forces 
of liberalism,” big business and the big bankers, this-or-that wing of the in- 
telligence community, and so on. Needless to say, each of these groups has 
a place in the symbolism having to do with the Kennedy assassination. 


But the ultimate purpose of that assassination was not political or 
economic but sorcerous: for the control of the dreaming mind and the mar- 
shalling of its forces is the omnipotent force in this entire scenario of lies, 
cruelty and degradation. Something died in the American people on 
November 22, 1963 — call it idealism, innocence or the quest for moral ex- 
cellence. It is the transformation of human beings which is the authentic 
reason and motive for the Kennedy murder and until so-called conspiracy 
theorists can accept this very real element they will be reduced to so many 
eccentrics amusing a tiny remnant of dilletantes and hobbyists. 

President Kennedy and his wife left the Temple Houston and were met 
at midnight by tireless crowds present to cheer the virile “Sun God” and 
his dazzlingly exotic wife, the “Queen of Love and Beauty,” in Fort Worth. 
On the morning of November 22, they flew to Gate 28 at Love Field, Dal- 
las, Texas. The number 28 is one of the correspondences of Solomon in 
kabbalistic numerology; the Solomonic name assigned to 28 is “Beale.” 
On the 28th degree of latitude in the state of Texas is the site of what was 
once the giant “Kennedy ranch.” On the 28th degree is also Cape 
Canaveral from which the moon flight was launched — made possible not 
only by the President’s various feats but by his death as well, for the plac- 
ing of the Freemasons on the moon could occur only after the Killing of 
the King. The 28th degree of Templarism is the “King of the Sun” degree. 
The President and First Lady arrived in Air Force One, code-named “An- 

The motorcade proceeded from Love Field to Dealey Plaza. Dealey 
Plaza is the site of the Masonic temple in Dallas (now razed) and there is a 
marker attesting to this fact in the plaza. Important “protective” strategy 
for Dealey Plaza was planned by the New Orleans CIA station whose 
headquarters were a Masonic temple building. Dallas, Texas is located ten 
miles south of the 33rd degree of latitude. The 33rd degree is the highest in 
Freemasonry and the founding lodge of the Scottish Rite in America was 
created in Charleston, South Carolina, exactly on the 33rd degree line. 
Dealey Plaza is close to the Trinity River. At 12:22 p.m. the motorcade 
proceeded down Main Street toward the Triple Underpass, traveling first 
down (“Bloody”) Elm St. The latter was the scene of numerous gun fights, 
stabbings and other violence, and it is the location of the Majestic Theatre, 
the pawn shop/negro district, and industrial district. It was also the home 
of the Blue Front Tavern, a Masonic hangout in the grand tradition of 
“tavem-Masonry”: Sam Adams and the Masons of the American Revolu- 
tion did much of their conspiring at the Green Dragon Tavern in Boston. 
One of the many bars claiming the honor of being the first Masonic lodge 
is the Bunch of Grapes Tavern, also in Boston. 

The Blue Front was the site of the “broken-man” ritual in which various 

KING-KILL/33 0 243 

members of the “Brotherhood of the Broom” swept the floor and tended 
some fierce javelino pigs. The Blue Front was once a fire-house and was 
still sporting its fire-pole in the late twenties. This is extremely germane 
symbolism. The national offices of the Texaco Oil Corporation are located 
on Elm St., Dallas. Its chief products are “Haviland (javalino) Oil” and 
“Fire Chief’ gasoline. 

On the comer of Bloody Elm and Houston is the “Sexton Building.” 
“Sexton” is heavily laden with graveyard connotations. It is closely as- 
sociated to the beetles of the genus Necrophorus or Sexton Beetles, so-cal- 
led because they bury the remains of tiny animals with their eggs. 

Bloody Elm, Main, and Commerce form a trident pattern in alignment 
with the triple underpass as any Dallas map will show. Many analysts con- 
tend that at least three assassins were involved in the crossfire ambush of 

It is a prime tenet of Masonry that its assassins come in threes. Masonic 
assassins are known in the code of the lodge as the “unworthy craftsmen.” 
Because Masonry is obsessed with earth-as-gameboard (tessellation) and 
the ancillary alignments necessary to facilitate the “game,” it is inor- 
dinately concerned with railroads and railroad personnel to the extent that 
outside of lawyers and circus performers, no other vocation has a higher 
percentage of Masons than railroad workers. 

Minutes after John Fitzgerald Kennedy was murdered, three “hoboes” 
(“unworthy craftsmen”) were arrested at the railyard behind Dealey Plaza. 
No records of their identities have ever been revealed nor the “identity” of 
the arresting officer. All that remains of those few minutes are a series of 
photographs which have reached legendary proportions among persons 
concerned with uncovering the real forces and persons behind the assas- 

Dealey Plaza breaks down symbolically in this manner: “Dea” means 
“goddess” in Latin and “Ley” can pertain to the law or rule in the Spanish, 
or lines of preternatural geographic significance in the pre-Christian nature 
religions of the English. For many years Dealey Plaza was underwater at 
different seasons, having been flooded by the Trinity River until the intro- 
duction of a flood-control system. To this trident-Neptune site came the 
“Queen of Love and Beauty” and her spouse, the scapegoat in the Killing 
of the King rite, the “Ceannaideach” (Gaelic word for Kennedy meaning 
“ugly head” or “wounded head”). 

The systematic arrangement and pattern of symbolic things having to do 
with the killing of Kennedy indicates that he was a scapegoat in a sacrifice. 
The purpose of such macabre ritualism is further recognizable in patterns 
of symbolism culminating in the final “making manifest all that is hidden.” 



“Oswald” means “divine strength.” The diminuitive form of the word is 
“Os” or “Oz”: a Hebrew term denoting strength. The role which “Divine 
Strength” played in the Dealey “Goddess Rule” Killing of the King ritual 
should be given careful consideration. One should also note the signifi- 
cance of (Jack) Ruby’s killing (destroying) of “Ozwald” in reference to the 
“Ruby Slippers” of The Wizard of Oz which one may deride as a fairy tale 
but which nevertheless symbolizes the immense power of “ruby light,” 
otherwise known as the laser. 

Oswald may have undergone biotelemetry implantation in the Soviet 
Union while a “volunteer” at a Behavior Control Center at Minsk. Oswald 
roomed with Cubans and was allegedy friendly with a Castro-man iden- 
tified only as being “burly” and a “key man.” “Burly” can mean burlecue, 
burlicue or burlesque. The “key,” of course, is one of the most important 
symbols in Masonry and the symbol of silence. 

If Oswald was the result of some Soviet Frankenstein process, why did 
he have to travel several thousand miles for such treatment when it is a 
routine operation in America? While such activities of the Mill-of-Dread 
are pro forma at a variety of institutions at the present, there was once a 
time when it was deemed necessary to do such work at Walter Reed 
Hospital. These implants were back alley operations in which the victims 
were overpowered in some place or other, drugged and then dragged to 
this government hospital. They were operated on, continued on a heavy 
drug regimen and varied from somnolent to comatose for a number of 
days. The electrical function of the victim was recorded and monitored and 
the biotelemetry plant tested. Subsequently the victims were 
“brainwashed” and returned to the place where they had been seized. The 
targets then continued their existence, unaware of how their bodies had 
been invaded and their autonomy stolen. 

Occasionally, victims were returned to Walter Reed because of abcesses 
at the incision or for the replacement of the obsolete device with an up- 
dated one. Biotelemetry implants were made in various parts of the body 
depending on the desired effect and function. 

Like the disgraceful treatment of the autopsy of President Kennedy, 
Oswald’s is similarly weird. Oswald was literally butchered in the “post- 
mortem examination.” Pieces were actually cut out of his body. The major 
incision in his torso resembled a huge “Y” which ran from the area of his 
groin to the solar plexus region. From there incisions were made to the 
right and left armpits. The so-called “two horns of the letter Y” supposedly 
symbolize the paths of virtue and vice: the right branch leading to the for- 
mer and the left to the latter. The letter is sometimes referred to as the 

KING-KILL/33 0 245 

All dressed up and nowhere to go: previously unpublished photos 
of Lee Harvey Oswald after embalming and prior to burial 


“ Litera Pythagorae" (The Letter of Pythagoras): "Lit era Pythagorae, dis- 
crimine secta bicorni, Humanae vitae speciem praeferre videtur ” (The Let- 
ter of Pythagoras parted by its two branched division appears to exhibit the 
image of human life). 

In the 47th Problem of Euclid lies a secret of the 3rd Degree of 
Masonry. Pythagoras is called by Freemasons “our ancient friend and 
brother.” One of Pythagoras’ main doctrines was the system of 
“Metempsychosis” which pertains to the passing of a human soul into the 
body of an animal. Perhaps this was the intention of the autopsy — by incis- 
ing in Oswald’s body the “Letter of Pythagoras” they sought to expedite 
transmigration, and they may even have gone as far as feeding sections of 
Oswald’s corpse to the intended animal, for this too is a practice of what 
used to be widely feared as necromancy. 

Arlington Necrology 

The Kennedy and Oswald burials were both at “Arlington”: JFK at the 
National Cemetery near Washington, D.C., and Oswald at Rosehill 
Cemetery near Arlington, Texas. “Arlington” is a word of significance in 
Masonic sorcery and mysticism and it has a hidden meaning which ties in 
with necrolatry. 

At the Kennedy gravesite there is a stone circle and in its middle a fire 
that is called an “eternal flame.” The fire in the middle of the circle 
represents a point in the circle, the same type of symbolism that is recog- 
nizable in Kennedy’s bier and coffin being in the center of the rotunda in 
the Capitol. A point in a circle symbolized the sun in ancient sun worship. 
It was also a symbol of fecundity, with the point symbolizing a phallus and 
the circle a vagina. 

At the Oswald gravesite stands a small tree. 

There exists an old belief that a tree which grows at or on a grave is em- 
bodied with the spirit-force of the person buried at that site, and that a twig 
or branch taken from such a tree has magical powers. I suggest that Lee 
Harvey Oswald’s mother should gently remove a twig from the tree at her 
son’s grave and then at every opportunity touch FBI agents, CIA 
operatives, policemen, etc., with that same twig. Such a procedure couldn’t 
help but be more efficacious in bringing the murderers of JFK to justice 
than the Warren Commission was. 

Funerary Rites 

John F. (Honey Fitz) Fitzgerald, the grandfather of John F. Kennedy, 
was elected mayor of Boston thanks in part to his “Wake House” cam- 
paigns which were much imitated. These consisted of a daily surveillance 
of the newspapers for announcements of deaths after which a discreet 

KING-KILL/33 0 247 

“sympathizer” would be dispatched by Fitzgerald and a good deal of 
political mileage accumulated in the bargain. 

For a time the Fitzgeralds lived near the former site of the Green Dragon 
Tavern, established around 1680 and demolished for the widening of a 
street in 1820. The Fitzgerald home was on Hanover Street and the Green 
Dragon Tavern was on Green Dragon Lane (now Union Street). The tavern 
boasted the “first lodge room of Freemasonry in America,” the St. Andrew 
Lodge located within the tavern proper. In the mysticism of the Chinese 
tongs, the Green Dragon is a death symbol. A symbol of the dragon is 
worn on a ring or held in the hand of a “hatchet man.” The Green Dragon 
is supposed to impart the notion of a “license to kill” for it signifies that 
the murder is an affair of “honor”: the Green Dragon is the guardian of the 
god-with-a-thousand-eyes who protects the sanctity of the third heaven. 

Much of Boston’s Irish population arrived in America in what were 
nicknamed the “coffin ships.” Members of the Kennedy family were ac- 
quainted with the “Coffin” family. The Reverend William Sloane Coffin 
was the son of the theologian Henry Sloane Coffin; the younger Coffin 
was a member of the Peace Corps Advisory Council that Sargent Shriver 
headed. “Shriver” or “Shrive” has the meaning of one who grants absolu- 
tion to a penitent, and it was customary to call upon a shriver before death. 
If the shriver was not available, a “sin eater” was summoned. The old 
pious cry which was connected with the request for a shriving was “Shrive 
me O Holy Land and Give Me Peace.” To this the shriver would respond 
“ Pax Vobiscum 

...the spell lies in two words, Pax Vobiscum will answer all 
queries. If you go or come, eat or drink, bless or ban, Pax Vobiscum 
carries you through it all. It is as useful to a friar as a broomstick to a 
witch or a wand to a conjurer. Speak it but thus, in a deep grave tone, 
Pax Vobiscum ! It is irresistible — watch and ward, Knight and squire, 
foot and horse, it acts as a charm upon them all. I think, if they bring 
me out to be hanged tomorrow, as is much to be doubted they may, I 
will try its weights upon the finisher of the sentence. 

(“Wamba, son of Witless”) 
Sargent Shriver, a Catholic and Kennedy by marriage, as head of the 
Peace Corps and in association with a Coffin, might be considered to be in 
a sensitive position in relation to mystical onomatology. 

In the ancient mysteries the aspirant could not claim a participa- 
tion in the highest secrets until he had been placed in the Pastos, bed 
or coffin. The placing of him in the coffin was called the symbolical 
death of the mysteries, and his deliverance was termed a rising from 
the dead; the “mind,” says an ancient writer quoted by Stobaeus, is 


afflicted in death just as it is in the initiation in the mysteries. And 
word answers to word, as well as thing to thing; for burial is to die 
and death to be initiated. The coffin in Masonry is found on the trac- 
ing boards of the early part of the last century, and has always con- 
stituted a part of the symbolism of the Third Degree, where the 
reference is precisely to the same as that of the Pastos in the ancient 
mysteries. [My emphasis.] 

(Encyclopedia of Freemasonry) 

President Kennedy sat at the head of a coffin table at the White House. 
To his back, over a fireplace, hung a portrait of Abraham Lincoln, an as- 
sassinated president. On either side of the picture were ums that resembled 
the type called “cinerary ums” which are vessels in which the ashes of the 
dead are kept. 

A book about JFK was called Three Steps to the White House. In 
Masonry are what is known as the “three symbolical steps.” “The three 
grand steps symbolically lead from this life to the source of all 
knowledge.” ( Encyclopedia of Freemasonry) 

It must be evident to every Master Mason without further explana- 
tion, that the three steps are taken from the darkness to a place of 
light, either figuratively or really over a coffin, the symbol of death, 
to teach symbolically that the passage from darkness and ignorance 
of this life through death is to the light and knowledge of eternal 
life. And this from earliest times was the true symbolism of the step. 


The body of President Kennedy was placed in a coffin which was 
positioned in the center of a circle under the Capitol dome. The catafalque 
was “a temporary structure of wood appropriately decorated with funeral 
symbols and representing a tomb or cenotaph. It forms a part of the 
decorations of a ‘Sorrow Lodge.’” This Masonic Encyclopedia entry 
refers to the ceremonies of the Third Degree in Lodges of the French Rite. 

Pictures taken of the Kennedy coffin and catafalque show these two 
props of the funerary rite as a point in a circle. Fecundity is the symbolic 
signification of the Point within a circle and is a derivation of ancient sun 

In the lore of mystery cults and fertility religions was invariably the 
legend of the death of the hero god and the disappearance of his body. In 
the subsequent search and supposed finding of the body we see the con- 
trivance of an elaborate psychological ruse. The body was said to have 
been concealed by the killer or killers of the hero god. The concealment of 
the body was called “aphanism” and is a rite of the Masonic 3rd Degree. 
Anyone interested in comprehending the mechanics of group mind control 

KING-KILL/33 0 249 

would do well to study the 3rd and 9th degrees in particular, and all the 
grades of Masonry in general. The disappearance of the body, this 
aphanism, is to be found in the assassination of President Kennedy: 

The President’s brain was removed and his body buried without it 
... Dr. Cyril Wecht, chief medical examiner of Allegheny County, 
Pennsylvania, past president of the American Academy of Forensic 
Scientists, and a professor of pathology and law, received permission 
from the Kennedy family in 1972 to view the autopsy materials (at 
the National Archives) ... When he routinely asked to see the brain, 
Wecht was told it was missing, along with the microscopic slides of 
the brain. Marion Johnson, curator of the Warren Commission’s 
material at the Archives said, “The brain’s not here. We don’t know 
what happened to it.” 

( Los Angeles Free Press , Special Report No. 1, pg. 16) 
If and when the brain is recovered, the entire process will have been 
completed under the term “euresis.” In the Masonic Mysteries are “sym- 
bolical ladders.” On the Masonic tracing board of 1776 there is a ladder 
with three steps, a significant revision of the usual ladder in such referen- 
ces (seven steps). 


There are of couse all sorts of ladders: the Brahmanical Ladder (seven 
steps), the Kadosh Ladder (seven steps), Rosicrucian Ladder (seven steps), 
Jacob’s Ladder (various numbers attributed), the Kabbalistic Ladder (ten 
steps); then there is old “Tim Finnegan’s Ladder” which is known to some 
as the “Ladder of Misfortune,” and it is seemingly comprised of one false 
step after another. Tim Finnegan was an Irish hod carrier who fell off his 
ladder while drunk. Since he was apparently dead, his friends held a 
“Death Watch” (black watch or wake) at his coffin. This watch lived up to 
the traditional “liveliness” of these affairs and Mr. Finnegan was splashed 
with some vintage Irish whiskey (Fitzgerald’s?) and resurrected. “Fin- 
negan’s Wake” ... 

After the Kennedy coffin was removed from the center of the Capitol 
rotunda circle, it was taken, with pageantry, to the street for viewing. The 
funeral procession made an “unplanned stop” on Pennsylvania Avenue in 
front of the “Occidental Restaurant” and a picture was taken of the flag- 
draped Kennedy coffin with the word “Occidental” featured prominently 
over it. In Masonry and in the lore of the Egyptian jackal-god Anubis, a 
dead person is said to have “gone west.” Several months after the Kennedy 
funeral, “Occidental Life,” an insurance branch of the Transamerica Cor- 
poration, ran an advertisement for group life insurance which it proclaimed 
to be “new” but contained a turn that was indeed original: the inferential 
weird claim was made that “Until now there was only one way to cash in 
on Group Insurance” (my emphasis); apparently some rather profound 
changes were made in the manner of things-as-they-are after the “Killing 
of the King” had become a fait accompli. 

The spontaneous stop was made because of the horse Sardar (“chief’), a 
gelding (“Castro”), which was wearing boots pointing around to the rear in 
the Kennedy funerary rite. Horses figure prominently not only in the 
pleasure of kings but in their murders as well. James Earl Ray was convic- 
ted partly on the evidence of a “white Mustang” (automobile), Sirhan Sir- 
han claimed to his psychiatrists, trance-like, that he shot Robert Kennedy 
“for a mustang, mustang, mustang ...” 

John F. Kennedy had demonstrated affection for the performance of a 
lady who was a renowned ostrich feather fan manipulator (Norma Jean 
Baker a.k.a. Marilyn Monroe). In Egypt, lamenting girls with ostrich 
feather fans sang a song of entreaty of the type that Nephthys and Isis 
reputedly sang as a dirge, before the partial resurrection and/or erection of 
Osiris. The sad dirge or lamentation has become known as a “Maneros” 
consisting primarily of the singers entreating the dead to return, by singing 
“come to my house” and then offering inducements of some type or other. 
It is a damn pity that the ritualists didn’t have Marilyn Monroe and 
Rosemary Clooney sing a Maneros at the JFK funeral, for Rosemary 

KING-KILL/33 0 251 

Clooney just couldn’t believe that JFK was dead at the time, and Marilyn 
Monroe was killed because of JFK. In Ancient Egypt the entreaty to the 
dead of the type said to be performed by Isis and Nephthys was usually per- 
formed with a hawk-fertility-goddess statue present along with other 
funerary symbolism. 

Jacqueline Kennedy was considered “fashionable, erudite, erotic and 
stunningly gorgeous.” Mrs. Kennedy visited an exhibition of Egyptian 
funerary rite symbols at the National Gallery of Art where she was 
photographed with a depiction of the “hawk-headed divinity that was said 
to be named Hor-khenty-khem.” Recently there was a traveling nightmare 
of funerary symbolism touring the country (the Tutankhamen exhibit of 
the National Endowment of the Humanities). 

Before JFK began his Jornada del Muerto (Journey of Death), he was 
photographed with Yugoslavian dictator Tito on the winding stairs in the 
White House. Tito is a significant name in Masonry since it was the title 
given to Prince Harodim, the first Judge and Provost said to be appointed 
by King Solomon. The Tito was a reputed favorite of Solomon, whose 
temple was a hotbed of thievery, money-changing, male and female pros- 
titution and sorcery. This ancient Tito presided over the Lodge of Inten- 
dants of this temple and was one of the “twelve knights of the twelve 
tribes of Israel.” 

Let me repeat, JFK was on some winding stairs with a man named Tito. 

Winding stairs are symbolically important in Masonry. 

The degree of the winding stair is taught in the degree of Fellow Craft. 
This is the Second Degree, and a person at this grade is of course a can- 
didate for the symbolic assassination, euresis, autopsy and coffin resurrec- 
tion of the Third Degree. 

The number of steps in the winding stair are “odd” although no less so 
than the fact that this Tito or Harodim is a name translating as “those who 
rule over” the activities of the temple Solomon. 

The winding stairs of this temple, according to the Masons, begins at the 
porch and winds to a level purified by the Divine Presence (Shekinah) and 
dominated by the Divine Strength (Oswald). 

President Kennedy preceded Tito down the stairs to a portrait of the as- 
sassinated President Garfield where he was photographed, and another pic- 
ture was taken on the stairs before a picture of Lincoln (recall the black 
walnut rocker of JFK, comparable to the black walnut rocker Lincoln was 
assassinated in; the “Lincoln Continental” limousine in which Kennedy 
was shot and the dozens of other parallels between the two men). It’s un- 
fortunate that President Kennedy didn’t trip Tito and then slide down the 
stair-rail, for he was in a very vulnerable position as related to Masonic 


Elizabeth Taylor and the Yugoslav Tito 

KING-KILL/33 0 253 

sorcery, and such unorthodox action might have rattled the “Prince of 

John F. Kennedy, the one and only Catholic president of the United 
States, was a human scapegoat, a “pharmakos.” “Pharmakos” or “Phar- 
mak-vos” can mean “enchantment with drugs and sorcery” or “beaten, 
crippled or immolated.” In alchemy, the Killing of the King was sym- 
bolized by a crucified snake on a tau cross, a variant of the crucifixion of 

Jesus Christ was tortured and murdered as the result of the intrigue of 
the men of the Temple of Solomon who hated and feared Him. They were 
steeped in Egyptian, Babylonian and Phoenician mysticism. 

Masonry does not believe in murdering a man in just any old way and in 
the JFK assassination it went to incredible lengths and took great risks in 
order to make this heinous act of theirs correspond to the ancient fertility 
oblation of the Killing of the King. 

I have stated that the three hoboes arrested at the time of the assassina- 
tion in Dallas are at least as important symbolically as operationally and 
that they comprise the “Three Unworthy Craftsmen” of Masonry. This 
symbolism is at once a telling psychological blow against the victim and 
his comrades, a sign of frustrated inquiry, the supposedly senseless nature 
of any quest into the authentic nature of the murderers, and a mirror or 
doppelganger of the three assassins who execute the actual murder. 

As for the three assassins themselves: 

Perry Raymond Russo told a New Orleans grand jury that [CIA 
agent David] Feme said [regarding the assassination of JFK] that 
“there would have to be a minimum of three people involved. Two 
of the persons would shoot diversionary shots and the third ... shot 
the good shot.” Ferrie said that one of the three would have to be the 
“scapegoat.” He also said that Ferrie discoursed on the availability of 
exit, saying that the sacrificed man would give the other two time to 

(Quoted by W.H. Bowart in Operation Mind Control) 

The Warren Commission 

Gentlemen, don’t pass me by! 

Don’t miss your opportunity! 


Inspect my wares with careful eye; 

I have a great variety. 

And yet there is nothing on my stall. 

(Witch in Goethe’s Faust /, Walpurgis Night) 

These are the thoughts of a huckster-witch which one need not search 
for dressed all in black with conical cap; instead, look among the gray 
flannel suits in the boardrooms and offices of the newspapers, electronic 
media, government and advertising agencies — that is, those who are not 
busy working for the CIA or Naval Intelligence selling the public lies. 

Mason Lyndon Johnson appointed Mason Earl Warren to investigate the 
death of Catholic Kennedy. Mason and member of the 33rd degree, Gerald 
R. Ford, was instrumental in suppressing what little evidence of a con- 
spiratorial nature reached the commission. Responsible for supplying in- 
formation to the commission was Mason and member of the 33rd degree, 
J. Edgar Hoover. Former CIA director and Mason Allen Dulles was 
responsible for most of his agency’s data supplied to the panel. 

Is it paranoid to be suspicious of the findings of the panel on these 
grounds? Would it be paranoid to suspect a panel of Nazis appointed to in- 
vestigate the death of a Jew or to suspect a commission of Klansmen ap- 
pointed to investigate the death of a negro? 

Representative Hale Boggs, the only Catholic on the commission, at 
first agreed with its findings and when he later began to seriously question 
them he was “accidentally” killed in a plane crash. 

HOODWINK. (Definition.) A symbol of the secrecy, silence and 
darkness in which the mysteries of our art should be preserved from 
the unhallowed gaze of the profane. — Dr. Albert Mackey, Mason, 
member of the 33rd degree, foremost Masonic historian of the 
nineteenth century, writing in the Encyclopedia of Freemasonry. 

That is how they see us, as “profane,” as “cowans” (outsiders), unclean 
and too perverted to look upon their hallowed truths. Yes, murder, sexual 
atrocities, mind control, attacks against the people of the United States, all 
of these things are so elevated, so lofty and holy as to be beyond the view 
of mere humans. 


On December 20, 1947, Jacob Rubinstein changed his name to Jack L. 
Ruby by decree of the 68th Judicial Court of Dallas, Texas. The etymology 
of the term “Ruby”: (French) rubis\ (Spanish) rubi; (Latin) rubinus, car- 

KING-KILL/33 0 255 

In old law books it was once the practice to print some of the titles of 
the statutes in red and these were termed rubrics or a ruby and hence any 
fixed, formulated or authoritative injunction of duty was apt to be desig- 
nated as being a rubric or ruby. 

As a rubinus or carbuncle Ruby is associated with the “Breastplate of 
Judgment” used by the Chosen Mispet (High Priests) of Jewish sorcery, 
enabling them to receive “divine” answers regarding the welfare of 
Judaism; some interpretations claim that the “Breastplate of Judgment” 
manifested the immediate presence of Jehovah and was also worn by 
Masons in Royal Arch chapters. 

This “breastplate [which] contained twelve stones” each symbolized one 
of the twelve tribes of Israel. The carbuncle or ruby was connected to the 
tribe of Judah (Nohpech). 

The term “Jack Ruby” was once used by pawnbrokers to indicate a 
fake ruby. 

In iconography a ruby or carbuncle symbolizes blood, suffering and 

TVuth or Consequences 

District Attorney for New Orleans James Garrison was supported by a 
“Truth or Consequences” Club and is alleged to have been an ex-FBI agent 
and to have been mentally disturbed at one time. Jim Garrison was an out- 
sider in the Secret Society machinations of the FBI and may very well 
have been pharmacologically or hypnotically induced to set up his ill-fated 
investigation and the position he acquired in the “Truth or Consequences 

Truth or Consequences, New Mexico, is a town located on the 33rd de- 
gree of parallel latitude, and near the same latitude John Fitzgerald Ken- 
nedy became an oblation and on the same latitude is the chief Temple on 
this planet in the minds of sorcerers, namely the Temple of Solomon at 
Jerusalem, which was once located there and is sworn to be rebuilt on this 
33rd degree. 

In a literal, alchemical sense, the Making Manifest of All That Is Hidden 
is the accomplishment of the 3rd Law of the Alchemists and is, as yet, un- 
fulfilled or at least not completed; the other two have been: the creation 
and destruction of primordial matter (the detonation of the first Atomic 
Bomb at the Trinity Site, at White Sands, New Mexico, on the 33rd degree 
of parallel), the Killing of the King (at the Trinity Site, at Dealey Plaza, 
Dallas, near the 33rd degree of latitude). 

Only the repetition of information presented in conjunction with 


knowledge of this mechanism of Making Manifest of All That Is Hidden 
provides the sort of boldness and will which can demonstrate that we are 
aware of all the enemies, all the opponents, all the tricks and gadgetry, and 
yet we are still not dissuaded that we work for the truth for the sake of the 
truth. Let the rest take upon themselves and their children the consequen- 
ces of their actions. 

[Editor’s note: Downard’s article has been presented in a substantially 
abridged form. As an interesting postscript to his article, a “docu-trial” of 
Lee Harvey Oswald was presented over the Showtime cable channel in 
November, 1986. The presiding judge was U.S. Federal Judge Lucius Bun- 
ton from Texas; the defense attorney was Gerry Spence, who won the first 
Karen Silkwood case; the prosecutor was Vincent Bugliosi, who catapulted 
himself to fame and riches as prosecuting attorney for the Tate/La Bianca 
murders. The witnesses were “real” and the testimony was “authentic.” Af- 
ter the broadcast, viewers were invited to cast their votes through a special 
900 number. “More than 85% of the 100,000 who called in felt that Os- 
wald was not guilty,” said Jay Larkin, a spokesman for Showtime. Ap- 
parently, there is widespread dissatisfaction over the Warren Commission’s 
version of the tale.] 


Bios and Contacts 

Kristine Ambrosia (Fakir Musafar Interview) for twelve years has been 
the director of Ambrosia Transpersonal Communications. In 1985 she 
founded the Wisdom’s Eye Foundation. Currently she is a clairvoyant 
computer artist, communicating with the “Regent’s Council” (a group of 
astral plane guides). Contact: RO. Box 3972, Berkeley, CA, 94703. 

Hakim Bey ( Quantum Mechanics and Chaos Theory; Instructions for the 
Kali-Yuga) founded the Association for Ontological Anarchy and wrote 
Chaos, which has been excerpted in the Semiotext(e) USA issue. Contact: 
P.O. Box 568, Brooklyn, NY, 1 121 1 . 

Jim Brandon ( The Rebirth of Pan) is a Fortean researcher, and the author 
of Weird America and The Rebirth of Pan: Hidden Faces of the American 
Earth Spirit which is available via the Amok catalogue’s Third Dispatch 
(P.O. Box 875112, Los Angeles, CA, 90087). 

Trevor James Constable ( Cosmic Pulse of Life) is a Reichian researcher 
who has investigated and written about weather modification and infra-red 
photography of UFOs. 

James Shelby Downard (King-Kill! 3 3°: Masonic Symbolism in the As- 
sassination of John F. Kennedy) resides in the deserts of the Southwest, a 
solitary investigator of occult chicanery. He requests that his whereabouts 
remain unknown. 

Elinor Fuchs (A Metaphysics of Disaster: The Spurt of Blood as Revela- 
tion) is a frequent contributor to Performing Arts Journal, Village Voice, 
among many other publications. She is the editor of Plays of the 
Holocaust, published by TCG. 

Michael A. Hoffman II (Alchemical Conspiracy and the Death of the 
West) is a writer and documentary filmmaker. His catalog of thaumaturgic 
videos is available from: P.O. Box 730, Dept. A, Murrieta, CA, 92362. 
Larry Kickham (Theology of Nuclear War) is a frequent contributor to 
Covert Action Information Bulletin. Contact: c/o Covert Action Informa- 
tion Bulletin, 145 West 4th St., New York, NY, 10012. 

Joseph Lanz (The Last Defense of LSD; Fakir Musafar Interview) has 
completed Fragile Geometry: the Films, Philosophy, and Misadventures of 
Nicolas Roeg for PAJ Publications. He is currently working on a book 
about the history of the foot fetish. Contact: P.O. Box 114, Old Chelsea 
Station, New York, NY, 10011. 

Thomas McEvilley (Art in the Dark) is a contributing editor to Artforum. 
Contact: c/o Artforum, 65 Bleecker Street, New York, NY, 10012. 


Jim Morton (The Unrepentant Necrophile) is the publisher of Pop Void , 
and editor and contributor to Incredibly Strange Films. Contact: 109 
Minna, #583, San Francisco, CA, 94105. 

Fakir Musafar (Body Play) is a frequent contributor to Gauntlet 
magazine. He was the subject of the recent documentary film Dances 
Sacred and Profane. Contact: c/o Gauntlet, 8720 Santa Monica Blvd., Los 
Angeles, CA, 90069. 

Tim O’Neill (The Disciples of Flesh; The Christian Theory of Occult 
Conspiracy; Opiates, Brainwashing, and Fasting), also known as Damian 
1247 (Adjutor 9=2), is an artist, hermeticist, and Rosicrucian, and the 
director of the Athanor Institute. He is a frequent contributor to Gnosis, 
Another Room and Unsound magazines. Contact: 61 Allston Way, San 
Francisco, CA, 94127. 

Adam Parfrey (editor) co-founded, with Ken Swezey, Amok Press. He is 
currently writing The Amok Manual, a guide to cultural and economic in- 
dependence from mass-market senility. Contact: c/o Amok Press, P.O. Box 
51, Cooper Station, New York, NY, 10276. 

David Paul ( Man A Machine) is a writer, electronic musician, and graphic 

Genesis P-Orridge (Temple ov Psychick Youth text) founded the bands 
Throbbing Gristle and Psychic TV. He heads The Temple ov Psychick 
Youth. Contact: BM: TOPY, London, WC1 3XX, England. 

Boyd Rice (A New Dawn Has Come ...; Texts From The Process) is Non. 
Non’s most recent lp and compact disc is called Blood and Flame on 
Mute. He is a frequent contributor to Re/Search publications, and is a con- 
tributing editor to The Manson File, available from Amok Press in 
February, 1988. 

Peter Sotos (Interview) published Pure. That magazine’s third issue was 
seized by the Illinois police before distribution. 

Ron J. Steele (From the Mark of the Beast to the Black Messiah 
Phenomenon) is a prophetic author and investigative reporter. His newslet- 
ter is available, $10 for 12 issues, from: Project Research, P.O. Box 187, 
Dept. C, College Place, WA, 99324. 

Gregory Whitehead (Beyond the Pleasure Principle) is a writer, critic, 
and radio essayist. Recent works include Dead Letters, Display Wounds 
and Phantom Pain. 


John Zerzan {The Case Against Art; Vagaries of Negation) is a frequent 
contributor to Fifth Estate. He is the author, with Dan Todd, of Adventures 
in Subversion. A collection of his essays will soon be available. Contact: 
909 W. 4th, Eugene, OR, 97402. 

Authors without addresses listed may be reached 
by writing: Amok Press, P.O. Box 51, Cooper Station, 
New York, New York, 10276. 

Joe Coleman, whose painting adorns this book jacket, is a nascent 
mass murderer whose anti-social frenzies have been temporarily held 
in check by adulation and big bucks from the despised art community. 
In the short run Coleman will explode his schadenfreude solely on 

Notable in Coleman’s work is the precision of his Adolf Wolfli-like 
obsessional line and brush work combined with a Thomas Hart 
Benton-on-bad-acid epic sweep peopled with Bosch and Dix style vi- 
sions from the toxic waste dump of Amerikan Realismus. 

Coleman’s understanding of the degraded soul is seen in the eyes of 
many of his subjects — twin abysses twisted in a private ghoulish joy of 
self-awareness. An extraordinary collection of murder books, circus 
freak memorabilia, and videos of mutant character actors 
demonstrate Coleman’s alliance with the absolute outsider, unrepen- 
tant and unredeemed by any standard of sociability. With Celinian joy 
he torments humanity with what it hates most— itself. 

Coleman’s transmogrifications into Professor Momboozoo, the 
gun-toting rat geeker and fish-fucking Satanist, are so notorious that 
all nightclubs and performance spots that wish to retain their licenses 
prevent his passage through their doors. This doesn’t detain Coleman 
from his plans to curate a museum of inhuman oddities, featuring 
such treasures as a two-headed Mexican baby, trepinated victims of 
axe-murders, “pickled punks,” tumors from Ronald Reagan’s 
asshole, and Napoleon’s petrified penis, among many other exhibits. 
Michael Jackson is rumored to be bankrolling the plan. 

An integral part of the Coleman Weltanschauung is Joe’s per- 
sonable life partner, Nancy, who is, as Joe puts it, “the only girl sick 
enough to stick her tongue in my mouth after I chewed some rats.” 



Contributors to Apocalypse Culture and titles of their work 
are shown in capital letters 

Abstract Expressionism, 84 
Acid Armed Consciousness, 59 
acid rock, 53-56 
Adams, Sam, 248 
Adorno, Theodor, 135, 199 
Advaita Vedanta, 183 
Parfrey), 115-123 
Afrika Corps, 206 
Agca, Ali, 20-21 
Against Nature, 115 
AIDS, 28, 122, 123 
Albigenses, 225 
alchemy, 233—236, 255 
(Michael A. Hoffman, II), 233-236 
Aldrin, Buzz, 234 

Aleister Crowley and the Hidden God, 20 
Altamira, 129 

Amala the Wolf Girl, 21, 23 
Interview), 15, 23-25, 105-114, 258 
America-Israel Public Affairs 
Committee (AIPAC), 214 
American Academy of Forensic 
Scientists, 249 

American Association of Necrophilic 
Research and Enlightenment, 33 
American Eugenics Society, 154 
anamnesis, 225 
anarchism, 183, 189, 190 
Anastasi, 138 
anorexia, 51 
anti-Christ, 35, 219-224 
Anubis, 69-72, 250 
Antiochian Orthodox Metropolitan 
Philip, 213 

Apocalypse Now, 234 
Apollo, 85, 87 
Applied Eugenics, 161 
Arabi, Ibn, 185 
Ariosophy, 15 
Aristotle, 88 
Arlington cemetery, 246 
Armstrong, Neil, 234 
Armageddon, 212-216 
Arp, Jean, 134 
Art Brut, 67 

McEvilley), 81-100 
Art Nouveau, 56 
Artaud, Antonin, 75-80, 236 
artifical negativity hypothesis, 196 
As Man Becomes Machine, 173-174 
atomic bomb, 39, 146, 209-218, 233, 234, 

Audubon Society, 19 
Austin, E. Edwin, 20 
autopsy, 244-245 
Autoscaler, 152 

Babylon, 78 
Baby Boy, 91 
The Bacchae, 87 
Bacchi, Roberto, 165 
Bacon, Francis, 168 
Bacon, Roger, 167 
Baker, Dr. Elsworth, 146 
Bakunin, 188 
Ballard, J.G., 142 
Barnes, Fred, 19 
battle fatigue, 43 
Battle for the Mind, 43 
Baudelaire, Charles, 138 
Baudrillard, Jean, 199, 200 
Bauhaus, 123 
Beast 666, 15 
beast vow, 96 
The Beatles, 59, 224 
The Bee Gees, 224 
Behavior Control Center, Minsk, 244 
Behaviorism, 116 
Bell, Alexander Graham, 159 
Bell, Clive, 131 
Bengali Terrorist Party, 163 
Bennett, William, 126 
Berger, Hans, 172 
Berkelean Idealism, 185 
Berkowitz, David, 21 
Bemadelli 6.35, 206 
Berserkers, 21 
Bertiaux, Michael, 20, 21 
Beuys, Joseph, 95 
BEY, HAKIM (Instructions for the 
Kali- Yuga; Quantum Mechanics and 
Chaos Theory ), 15, 63-66, 183, 190, 258 


Whitehead), 179-182, 259 
Bigelow, Julian, 171 
Big Bang, 187 
“Biochip Revolution,” 176 
biotelemetry implants, 244 
Biswas, Sri Kamanaransan, 63, 65 
black mass, 234 
black messiah, 219-244 
Black Virgin of Montserrat, 223 
Blake, William, 55 
Blavatsky, Madame, 15 
BODY PLA Y (Fakir Musafar), 101-102 
Boggs, Hale, 254 
Bohr, Niels, 186 
Bolshevik revolution, 228, 230 
The Book of Lies, 20 
The Book of the Law, 25 
Boone, Mary, 116 
Born Free, 23 

Bosch, Hieronymus, 15, 261 
Boston elbow, 173 
Bowart, W.H., 253 
Bowles, Paul, 50 
Brady, Ian, 117, 125, 126 
brainwashing, 43, 45-46 
BRANDON, JIM (The Rebirth of Pan), 
167, 168, 258 

Brave New World Revisited, 164 
Breton, Andre, 137 
Brokaw, Tom, 73 
brownite, 149 
Brus, Giinter, 88, 90, 92 
Bryars, James Lee, 84, 96 
Buck vs. Bell decision, 162 
Buchenwald, 17 
Buddhagohosa, 97 

Buddhism, 82, 97, 99, 111, 183, 185, 186 

Budge, E.A. Wallis, 50-51 

Bugliosi, Vincent, 256 

“Building the Bionic Man,” 176 

Bundy, Ted, 117 

Bunton, Judge Lucius, 256 

Burden, Chris, 81, 84, 92, 97, 99, 138 

Burke, Edmund, 40 

Burns, James, 198 

Burros, Dan, 40 

Burton, Sir Richard, 50 

Butler, Samuel, 171 

Byron, Lord, 25-26 

Calder, Nigel, 174 
Capra, F., 183 
Captain EO, 222, 223 

cargo cults, 142 
Carroll, Lewis, 55 
Zerzan), 129-139 
Castro, Fidel, 241, 250 
Cathars, 225 

Ceremonial Chemistry, 239 
Cezanne, 133 

Chamberlain, Houston Stewart, 159 

Chaos theory, 187, 188, 189 

Chase, Allen, 156 

Chase, Richard Trenton, 27, 31 

Chicken Dance, 96 

Childe, Gordon, 131 

Chisholm, G. Brock, 156 

The Chocolate Watch Band, 54 

cholera, 65 

Christ, 35, 69-72, 90, 111, 118, 123, 
209-218, 253 

1247), 225-230 
CIA, 58, 224, 246, 254 
Citibank, 69 

Civilian Materiel Assistance, 212 
Civilization and its Discontents, 19 
Clooney, Rosemary, 250-251 
cocaine, 197 

Coffin, Henry Sloane, 247 
Coffin, William Sloane, 247 
Cohn, Norman, 230 
COLEMAN, JOE, cover, 261 
Colt Python .357, 206 
Colonel Kurtz, 234 
Come Organization, 126 
The Company of Wolves, 19 
Congo the chimp, 136 
conspiracy theory, 169-170, 219-224, 
225-230, 233-237, 239-255 
The Conspiracy Tracker, 20 
Core Pilot Press, 145 
Contact With Space, 145-153 
Coppola, Francis Ford, 222, 223, 234 
James Constable), 148-153 
Council of Foreign Relations, 141 
Creme, Benjamin, 220 
Crimean war, 209 
Cronkite, Walter, 141 
Crowley, Aleister, 20, 25, 49-50, 127, 235 
Crusade, First Christian, 225 
Cruse, Howard, 122-123 
Cumbey, Constance, 230 
Cumming, John, 209 
cybernetics, 169-177 
Cybernetics, 172 
Cynic school, 81 


Dada, 83, 115, 137 
Dagon, God of the Deep, 20-21 
Damian 1247 (see Tim O’Neill) 
dandyism, 83 
Darkness, 25-26 
Darwin, Charles, 158, 171 
The Day of the Dolphin, 23 
de Gobineau, Count Arthur, 155, 158 
de Grimston, Robert, 35-37 
de Kooning, Willem, 137 
De La Mettrie, Julien, 177« 
de Peyer, Christopher, 35 
de Sade, Marquis, 69, 72, 127 
de Saussure, Ferdinand, 81 
Deadly Orgone Radiation (DOR), 145, 
149, 150, 151 
Dealey Plaza, 242-244 
Death Valley, 233 
Decision, 215-216 
The Decline of the West, 19, 168 
Deconstruction, 138 
Delgado, Jose, 174 
Department of Justice, 173 
Derrida, Jacques, 138 
Descartes, Rene, 72, 183 
The Descent of Man, 158 
Devi, Savitri, 40-41 
diabetes, 45 
Dine, Tom, 214 
Dionysus, 85, 87, 88, 90 
O’Neill), 15, 47-52 
Discover, 165 
Disney, Walt, 141 
Disneyland, 223 
Dispensationalism, 209-218 
Dobelle, Dr. William, 176 
Doctor Doolittle, 23 
Doctor Faustus, 236 
Dog Fucker, 126 
Dog-A-Rama, 126 
Donovan, 55 
The Doors, 55 

(King-Kill/33 °), 233-236, 239-256, 258 
Downey, Lesley, 125 
Dubuffet, Jean, 67 
Duchamp, Marcel, 82, 83, 137 
Dulles, Allen, 254 
Durkheim, 196 
dyspepsia, 199 

Edelson, Mary Beth, 95 
Ehrlich, Dr. Paul, 165 
Einstein, Albert, 185-186 
Eisler, Robert, 17, 19 

El Juyo, 129 
Eliot, T.S., 133 
Eliade, Mircea, 167-168 
Ellis, Havelock, 159 

Electronic Fund Transfer (EFT), 219-220 
emotional illness, 196 
Entartete Kunst, 132 
English Customs Office, 126 
Encyclopedia of Freemasonry, 239, 
247-248, 254 
Epstein-Barr virus, 196 
Equal Opportunity programs, 156 
Eroticism in Western Art, 50 
Erewhon, 171 

An Essay on the Principle of Population, 

eternal return, 41 
SCIENCE ( Adam Parfrey), 154-166 
Europe’s Inner Demons, 230 
Euclid, 246 

OCTOPUS (Charles Fort), 143-144 
Evolution in Modern Thought, 156 
exotica, 55 

Fable of Proteus, 168 
Falashas, 224 

Fallacy of the Excluded Middle, 54 
Fallwell, Jerry, 210, 213, 216 
false messiah, 219-224 
Farrar, Straus and Giroux, 146 
fasting, 46 

Faustian culture, 167, 168 
FBI, 246 

Fear issue, Process magazine, 35 

Ferrie, David, 253 

Fischl, Eric, 131 

Flying Saucers Are Real, 149 

Fitter Families Contest, 154 

Foundations of the 1 9th Century, 159 

Fourth Reich, 230 

Ford, Gerald R„ 254 

Fort, Charles, 142, 143-144 

Foster, Jodie, 117 

Foundation Faith of the Millennium, 35 
Fox, Terry, 195 
Franklin, Benjamin, 241 
Frazer, Sir James, 85, 234 
Freemasonry, 226, 228, 233-236, 239-256 
ffeethinking, 228 
Frerks, Rudolf, 164 
Freud, Sigmund, 19, 88 , 90, 93, 145 
(Adam Parfrey), 145-147 


Parfrey), 219-224 
Fundamentalism, 209, 211 
FUCHS, ELINOR ( A Metaphysics of 
Disaster: The Spurt of Blood As 
Revelation), 75-79, 258 
Fugate, Card, 69, 70 
Full Stop for an Infernal Planet, 39 
Fury on Earth, 145 
Fbturism, 115 

Gacy, John Wayne, 117 

Galton, Sir Francis, 158 

Galvani, 172 

Ganesh Baba, 63-65 

Garcia, Jerry, 59 

Garden of Eden, 40 

Gardner, Richard, 206 

Garrison, James, 255 

Gauntlet Enterprises, 110, 11 

Gay Men’s Health Crisis, 122 

Gein, Ed, 125 

Geldof, Bob, 15 

Genesis, Book of, 17, 75 

Gentle Ben, 23 

geomantic ritual, 234, 240 

German Population Courts, 155, 164 

Gilbert and George, 84, 87 

Gltlck, 133 

Gnosticism, 225-230 

GOdel, Kurt, 54 

Goebbels, Joseph, 19, 127 

Goethe, Johann Wolfgang, 254 

Gog, 212, 216, 217 

Goodman, Paul, 164 

Gordh, Bill, 96 

Gould, Stephen Jay, 156 

Graham, Billy, 215, 216 

Grand Guignol, 233 

grand mat seizures, 46 

Grant, Kenneth, 20 

Grant, Madison, 155, 159-160, 161 

Great White Death, 126 

Greenlee, Karen, 15, 27-34 

Grimstad, William, 233, 234-235, 236 

Grizzly Adams, 23 

Gumbel, Bryant, 73 

Habermas, 139, 199 
Haeckel, Ernst, 56 

“Hands Across America,” 220 
Hankins, Frank, 156 
Harley Davidson, 199 
Harodim, Prince, 251, 253 
Hart, Gary, 19 
Hawthorne, Nathaniel, 134 
Heflin, Senator Howell, 24 
Hegel, 135 

Heisenberg, Werner, 54, 185-187 
hell, 36 

Heloise and Abelard, 76, 79 
Herbert, Nick, 183, 185 
Hereditary Talent and Character, 158 
Hero of Alexandria, 171, 177 
Hertz, W„ 17 

Hidden Dangers of the Rainbow, 230 
Higgins, Mary Boyd, 146 
Himmler, Heinrich, 127 
Hinkley, John, 117, 118 
Hitler, Adolf, 60-62, 80, 118, 127, 155, 

Hitler: Memoirs of a Confidant, 155 
Hoffman, Albert, 58 

( Alchemical Conspiracy and the Death 
of the West), 21, 144, 233-237, 258 
Hollingshead, Michael, 58, 59 
Holmes, Oliver Wendell, 12 
Holzer, Jenny, 116 
homunculus, 235 
Hoodwink, 254 
Horkheimer, 135 
Howdy Doody, 54 
Hsieh, Teching, 97-98 
humanism, 226, 228, 230 
Humanity Is the Devil, 35 
Huxley, Aldous, 72, 119, 156, 164 
Huysmans, Joris-Karl, 115 
hyperphagia, 45 
hypothalmus, 45-46 

“I Can’t See Your Face In My Mind,” 55 
Identity Christians, 211-212 
illiteracy, 198, 199 
Illuminati, 226 

The Importance of Killing, 40 
In the Name of Eugenics, 56 
Incest IV, 1 17 

The Inequality of the Races, 1 58 
INFERNAL TEXTS (Lyman, Wolfson, 
Burke, Burros, Devi, P-Orridge), 39-40 
“Inquire Within,” 228 
Inquisition, 225 

Institute for Artificial Organs, 176 
KALI-YUGA (Hakim Bey), 63-66 


International Geophysical Year, 141 
Into the Darkness, 164 
Isiah, 74 

Israel, 165-166, 209, 212, 214, 216, 224, 
239, 251 

Jackson, Michael, 219, 222-224, 261 
Jameson, Frederic, 127 
Japanese Ministry of International Trade 
and Industry, 176 
The Jefferson Airplane, 55 
Jehovah (see Lord Jehovah) 

Jehovah on War, 35 
Jennings, Peter, 73 
Jensen, Arthur, 165 
Jesus (see Christ) 

“Jesus Hits Like An Atom Bomb,” 209 

John Paul II, Pope, 20 

Johnson, Lyndon, 254 

Jones, Kim, 94-95 

Jones, Phillip, 73 

Jornada del muerto, 233, 251 

Journal of Heredity, 159 

Joyce, James, 55 

Judaism, 40, 116, 224, 254, 255 

Jung, Carl, 88, 91, 93 

kabbalism, 69, 226, 250 
Kali, 15, 63-66 
Kalki, 40 

Kamala the Wolf Girl, 21-23 
Kandinsky, 133 

Kennedy, John Fitzgerald, 234, 236, 

Kennedy, Jacqueline, 234, 242 
Kerouac, Jack, 58 
Kesey, Ken, 59 
Kevles, Daniel, 156 
Keyhoe, Donald, 149 
KICKHAM, LARRY (The Theology of 
Nuclear War), 209-218 
Kierkegaard, Soren, 135 
Killing of the King, 234 
kinoacha, 46 
kindling, 46 
Kingdom Age, 212 
KENNEDY (James Shelby Downard), 

Kipling, Rudyard, 66 
Kirban, Salem, 230 
Klee, Paul, 134 
Klein, Yves, 83, 84, 90, 97 
Korean war, 43 

Kozol, Jonathan, 198 
Kraus, Karl, 193 
Kruger, Barbara, 116, 
kundalini, 20, 47, 230 
Kurten, Peter, 126 

Land of Enchantment, 240 
“The Lantern,” 55 

LANZ, JOSEPH (The Last Defense of 
LSD, Fakir Musafar Interview), 
105-114, 144, 258 
Lao-Tze, 111 
Larkin, Jay, 256 
Larson’s Book of Cults, 35 
Lascaux, 129 

Lanz), 53-57 

The Late Great Planet Earth, 209, 230 
(Adam Parfrey), 17-26 
Lawrence, D.H., 233 
Lauro, Achille (Mayor of Naples), 145 
Lautreamont, 123 
Lawson, Thomas, 138 
Leary, Timothy, 52, 53, 58, 59 
The Legacy of Malthus, 156 
LEMOS, PAUL ( Interview with Peter 
Sotos), 125-127 
Lennon, John, 59 
COMRADE P-38 (Red Brigades), 

Levi-Straus, Claude, 130 
Life magazine, 53 

“Life Of a Yuppie Takes a Psychic Toll,” 

Light-Bearers of the Darkness, 230 
The Lightning and the Sun, 40-41 
Lincoln, Abraham, 248, 251 
Lindsey, Hal, 209, 230 
Live Aid, 220 
The Living Brain, 171 
Locke, John, 72 
Lord Jehovah, 209 
Lord Maitreya, 219, 220 
Los Angeles Free Press, 249 
OF LIMA (James Van Cleve), 25, 

Lovelace, Linda, 126-127 
Loyola, Ignatius, 223 
LSD, 15, 46, 53-59 
Lucas, George, 142, 222, 223 
Lucie-Smith, Edward, 50 
Lyman, Mel, 39 
Lysenko, Grigori, 156 


MacArthur, Douglas, 145 
Macbeth, 240 
McCarthy, Paul, 90-91, 92 
McCullough, Robert A., 146, 148-152 
McEVILLEY, THOMAS ( Art in the 
Dark), 81-100 
Mackay, Dr. Albert, 254 
McMann, Jean, 49 
McTeague, 233 

“Madness Stalks the Corporate Ladder,” 

Maenad, 88 
Magnus, Albertus, 167 
Magog, 209, 212, 217 
Making Manifest All That Is Hidden, 
234, 255, 256 
Maldoror, 123 
Malraux, Andre, 134 
Malthus, Thomas, 156-158 
MAN A MACHINE (David Paul), 

Man and Technics, 167 
Man Into Wolf: An Anthropological 
Interpretation of Sadism, Masochism, 
and Lycanthropy, 17, 19 
Manhattan Project, 58 
Man’s Most Dangerous Myth, 156 
Manson, Charles, 17, 34, 35, 58, 

119-120, 121, 125, 235 
Many World Interpretation of Quantum 
Mechanics, 186 

Manzoni, Piero, 81, 83, 84, 138 
Marcuse, Herbert, 139, 195 
The Mark Is Ready— Are You?, 220 
masochism, 105-114 
Mason, George, 241 

Masonic Royal Arch Degree of York, 241 

Mastercard, 200 

Meese Commission, 117 

megalithic, 47 

Mengele, Joseph, 155 

Mein Kampf, 1189, 155, 162 

menstruation, 93 

Mental and Moral Heredity in Royalty, 

mental fatigue, 197 
Mercure, John, 29 
Mermin, N.D., 185 
REVELATION (Elinor Fuchs), 75-79 
Metzner, Ralph, 58 
“A Microcomputer Controlled 
Manipulator for Biomedical 
Applications,” Min 
Midnapore, 21 

millennarianism, 230 
Millennial Kingdom, 209, 211, 212 
Mills, James, 216 

The Mind at the End of Its Tether, 142 

The Mind of Man, 174 

The Mind Possessed, 43, 45-46 

Minima Moralia, 199 

The Mismeasure of Man, 156 

MIT, 169 

Mitchell’s Death, 92 
Moise, William, 146 
Mondrian, Piet, 137 
The Monkees, 55 
Montagu, Ashley, 156 
Moonchild, 49-50 
Moomaw, Donn, 212-213, 216 
moon rocks, 234 
Monroe, Marilyn, 250, 251 
Montano, Linda, 84 , 92, 95, 96 
Moravia, Alberto, 115 
Morbidity and Mortality Weekly Report, 

Morgan, Captain William, 241 
Moro, Aldo, 207 

MORTON, JIM (The Unrepentant 
Necrophile: An Interview With Karen 
Greenlee), 27-34, 259 
The Motherfuckers, 59 
Mumford, Lewis, 169, 171 
Mflhl, Otto, 90 

MUSAFAR, FAKIR (Body Play; Fakir 
Musafar Interview), 23, 101-114, 259 
Mussolini, Benito, 228 
Muzak, 115 
My Doctor, 90 
Mystere Lycanthropique, 20 

NASA, 141 

National Archives, 249 
National Center for Disease Control, 

National Endowment for the Humanities, 

National Gallery of Art, 251 
National Geographic, 23 
National Museum Valetta, 49 
National Opinions Research Council, 13 
(Brandon, Spengler), 167-168 
Naval intelligence, 254 
Naval Research Laboratories, 176 
Nazism, 15, 60-62, 118, 123, 132, 155 
necrophilia, 27-34 
neocortex, 45-46 
neolithic, 47, 84, 131 


nervous breakdown, 197 
Net of Indra, 84 
New Aeon, 25 

New Age, 15, 35, 142, 200, 220, 230 
A NEW DA WN HAS COME . . . (Adolf 
Hitler), 61-62 
New Republic, 19 
New York Times, 145, 165, 166 
Newsweek, 176 
Newton, 183 
Nielsen ratings, 53 

Nietzsche, Friedrich, 85, 117, 134, 164 

Nitsch, Hermann, 86-89, 99, 127 

Nixon, Richard M., 219 

Norris, Frank, 233 

North, Gary, 212 

nuclear missiles, 216 

Nuclear War and the Second Coming of 
Christ, 216 

obesity, 45-51 
Occult Theocracy, 228 
oerlikon guns, 150 
O-Kee-Pah, 114 
Omni magazine, 176 
One-Dimensional Man, 195 
One World government, 239 
TIM O’NEILL ( Opiates , Brainwashing, 
and Fasting; The Disciples of Flesh; 
The Christian Theory of Occult 
Conspiracy— ns Damian 1247), 15, 
43-51, 259 

Operation Mind Control, 253 
FASTING: A Physiological 
Understanding of the Oracular 
Process (Tim O’Neill), 15, 43-46 
Oppenheim, Dennis, 92 
oracularity, 43-46, 49-50 
ordeal art, 97 

Orgies Mysteries Theatre, 86-89 
orgone, 145-153 
orite, 149 

Orwell, George, 223 
Osiris and the Egyptian Resurrection, 

Oswald, Lee Harvey, 244, 245, 256 
OTO, 20, 235 

Outside the Circles of Time, 20 

paleolithic, 131, 133, 164 
PARFREY, ADAM (editor; Prelude; 
section introductions; Latter-Day 
Lycanthropy; Aesthetic Terrorism; 
From Orgasm to UFOs; Eugenics: The 
Orphaned Science; From the Mark of 

the Beast to the Black Messiah 
Phenomenon ), 13, 15, 17-26, 67, 
115-123, 141-142, 145-153, 155-166, 
219-224, 259 

Parsons, John Whiteside, 235 
parturition, 93 

Passing of the Great Race, 159, 161 
Pasupata Sutras, 93 
Path of Purification, 97 
The Patriot, 228 

PAUL, DAVID (Man A Machine ), 

Pauley, Jane, 73 

The Peanut Butter Conspiracy, 54 
The Pentagon of Power, 169 
Pentacostalism, 211 
Pentheus, 87 
Peres, Shimon, 166 
performance art, 81-100 
The Perfumed Garden, 50 
Philosophical Enquiry Into the Origin of 
Our Ideas of the Sublime and the 
Beautiful, 40 

Physical Control of the Mind, 174, 175 

Picabia, Francis, 82 

Piccone, Paul, 195 

Pierce, Charles, 133 

Piercing Fans International, 113 

Planck, Max, 186 

Plato, 157 

The Plumed Serpent, 233 
Point Counter Point, 72 
Pop art, 115, 138 
Popenoe, Paul, 161 
The Population Bomb, 165 
P-Orridge, Genesis, 41-42 
Presley, Elvis, 234 
Preston, Billy, 224 
Prince of Pain, 107, 110 
Process Church of the Final Judgement, 

productivity, lack of, 197, 198 

prosthesis, 172-177 

Protocols of the Elders of Zion, 228 

The Psychedelic Experience, 58 

psychomatrizing, 106 

psychopomps, 92 

P-2, 230 

Pure magazine, 117, 118, 125-127 
Pythagoras, 246 



Quantum theory, 183-190 
Queensborough, Lady, 228 

Race or Mongrel?, 161 
Radio Werewolf, 18, 20 
radium, 152 

Ram Dass, Baba (Richard Alpert), 53, 58 
Ramakrishna, 93 
Randomicity theory, 1 85 
Rapture, 209, 210, 212 
Rather, Dan, 73 
Rauschenberg, Robert, 137 
Reagan, Ronald, 117, 212-217, 261 
THE REBIRTH OF PAN ( Jim Brandon), 

Reich, Eva, 146 
Reich, Peter, 146 
Reich, Wilhelm, 145-153 
Reinhardt, Ad, 137 
Relativity, 183, 184 
RED BRIGADES ( Let's Hear It For 
Comrade P-38), 205-207 
Relfe, Mary, 212 
The Republic, 1 57 

Revelation, Book of, 35, 75, 209, 213-214 
RICE, BOYD (The Time of the End Is 
Now), 35, 61-62, 259 
Richter, Hans, 137 

Riddles of the Stone Age: Rock Carvings 
of Ancient Europe, 49 
Robbe-Grillet, Alain, 83 
Robertson, Pat, 211, 217 
Robertson, Dr. Thomas, 197 
Rockefeller Institute, 72 
Rocked Circle/Fear, 92 
The Rolling Stones, 55 
Roman Catholic High Mass, 234 
Romanticism, 87, 88, 92, 117 
Rosenthal, Rachel, 99 
Rosicrucians, 226, 233 
Royal Society of England, 230 
Ruby, Jack (Jacob Rubenstein), 254-255 
Rucker, Rudy, 183 
Russell, Bertrand, 162-164 
Russo, Perry Raymond, 253 

Sacher-Masoch, Leopold von, 70, 1 10 

sadhus, 63, 107 

sadism, 105-114, 125-127 

Sailor’s Meat, 90 

St. Andrew Lodge, 247 

St. Fudo, 223 

St. Isa, 223 

samizdat, 117 

Santillo, Emilio, 200 

Sandoz, 53 

Sargant, William, 43, 45-46 
Sartre, Jean-Paul, 198 
SAT, 156 

Satan, 35-36, 219-224 
Satan on War, 36 
Saturn, 234 

scapegoat (pharmakos), 242-243, 253 
schizophrenia, 25, 69-72, 197 
MAD WORLD (Van Cleve et al), 

Schneeman, Carolee, 89, 95 
Schreck, Nikolas, 17 
SchrOdinger, Ernst, 186 
Schultz, H.A., 161 
Schwarzkogler, Rudolf, 90 
Science and Society, 197 
Scientology, 35 
Scorsese, Martin, 117 
Screaming Nun, 95 
Sculpture in Three Parts, 97 
The Secret Doctrine, 15 
The Secret Kingdom, 212 
Second Coming, 209, 212 
secret societies, 17-25, 35-37, 47-51, 
63-66, 169-170, 219-224, 25-230, 
233-238, 239-256 
Secret Societies and Subversive 
Movements, 228 
Seeking of Dishonor, 93, 96 
Sergeant Pepper’s Lonely Hearts Club 
Band, 224 

serotonin, 46, 47, 49 
Seu-Mat-Sen, 130 
The Seven Dwarfs, 123 
sex magick, 235 
Seymour, Charles, 239 
Shakti, 65 

shamanism, 45, 89, 90, 92, 93, 95, 130, 

The Shape of Things to Come, 142 

Sharaf, Myron, 145 

Shelley, Mary, 172 

Shelley, Percy B., 134 

The Sheltering Sky, 50 

“She’s Not There,” 55 

Shiva, 183 

shoplifting, 200 

Shriver, Sargent, 247 

Singh, Rev. J.A.L., 21, 23 

Sirius Rising, 233, 234 

666, 230 

Sinner, Wickham, 197 
Smith, Barbara, 89 
Smith, Mike, 241 


Social Darwinism, 1S6 
Sociobiology, 165 
Soldier of Fortune, 212 
Something As It Really Is, 39 
“Sometime in the Morning,” 55 
Son of Perdition, 219, 224 
Son of Sam, 21 
Sophocles, 82 

SOTOS, PETER, (Interview with Peter 
Sotos of Pure), 117, 123, 124, 125-127 
Spare, Austin Osman, 20 
Spence, Garry, 256 
Spencer, Herbert, 158 
Spengler, Oswald, 19, 167, 168, 177 
Spielberg, Steven, 142 
The Spurt of Blood, 75-79 
Stalin, Joseph, 156 
Starkweather, Charles, 69 
Stauber, K., 60 
Steele, Ron J„ 219-224, 259 
Steig, William, 46 
Stellarc, 113 

sterilization legislation, 162 
“Still I’m Sad,” 55 
Stirner, Max, 188 
Stoddard, Lothrop, 155, 164 
Strawberry Alarm Clock, 55 
Strategic Defense Initiative, 142 
Streicher, Julius, 127 
stress, 197 
Structuralism, 138 
Sufism, 188 

Summers, Montague, 19 
Surrealism, 83, 137 
Sutcliffe, Peter, 126 
SWIFT computer, 220 
sympathetic magic, 85, 129 
Szasz, Thomas, 239 

tantra, 63, 65-66, 89, 183, 230 
Tao of Physics, 185 
taoism, 183 
Tara, 63, 65-66 
Tarzan, 23 

The Task of Social Hygiene, 159 

Tate, Sharon, 235, 256 

tau cross, 253 

taurobolium, 88 

tax evasion, 200 

Taxi Driver, 117 

television, 231 

Telos, 195 

Templars (see Freemasonry) 

Temple ov Psychick Youth, 35, 41-42 

Temple of Solomon, 239, 253 
Terry, Maury, 21 
Texaco Oil Corp., 243 
Text From the Temple ov Psychick 
Youth, 41-42 

Text Book of Mental Deficiency, 164 
Theatre of Cruelty, 75-79 
WAR (Larry Kickham), 209-218 
Theosophy, 15 
They Live in the Sky, 150 
Three Steps to the White House, 248 
The Three Stooges, 32 
Through the Looking Glass, 55 
Through the Night Softly, 92 
The Tibetan Book of the Dead, 58 
Rice), 35-37 
Tito, 251, 252, 253 
Today show, 73 
Tomkins, Kevin, 126 
“Tomorrow Never Knows,” 59 
Trail of the Serpent, 230 
Tregold, A.F., 164 
Transamerica Corp., 250 
Traynor, Chuck, 126 
Tribulation, 209, 211, 212 
Trinity site, White Sands, New Mexico, 
233, 255 

Truth or Consequences, New Mexico, 
235, 255 

Turkish Gray Wolves, 19-20 
The Twenty-First Century, 141 
Twilight of the Evening Lands, 166 
The Two and the One, 167 

UFOs, 145-153 
Ulmer, Kevin, 176 
Ulysses, 55 
UNESCO, 156-157 

GREENLEE (Jim Morton), 27-34 
Uncertainty principle, 54 
UPC code, 141, 219 
U.S. Patent and Trademark Office, 166 
USA magazine, 157 
USAF, 153 

U.S. Defense Advanced Research 
Projects Agency, 176 
Utah arm, 173 

SOCIETY (John Zerzan), 195-204 


“Vampire” killer, 27, 31 
Van Horne, Charles E., 166 
Van Cleve, James, 25, 69-72 
Vatican bank, 230 
Venus, 129 
Venus in Furs, 110 
Verlaine, 134 
Verne, Jules, 142 
Vietnam war, 21 

Visual Encyclopedia of Science Fiction, 

voodoo, 45, 49 

Wagener, Otto, 155 
Waldensians, 225 
Wallace, Alfred Russell, 155 
Walpurgis nacht, 254 
Walter, Grey, 171 
Walter Reed Hospital, 244 
Walther P-38, 205-207 
Ward, Jim, 110 

Warren Commission, 249, 253, 256 
Washington, George, 238, 241 
“We Are the World,” 220, 223-224 
Webster, Nesta, 228, 230 
Wecht, Dr. Cyril, 244 
Weinberger, Caspar, 213-214, 215 
Wells, H.G., 142 
Wendell, Leilah, 33 
The Werewolf, 19 
Werewolf Corps, 19 
Der Werwolf, Beitrag zur 
Sagengeschlichte, 17 
White Light /White Heat, 97 
Pleasure Principle), 179-182 
Whitehouse, 126 
Whitney museum, 116, 131 
Wiener, Norbert, 169, 171 
Wiggam, Albert Edward, 161 
Wild Kingdom, 23 
Wilde, Oscar, 82, 133 
Will, George F., 19 
Willendorf, 47 
Wilson, Edward O., 165 
Wilson, Robert Anton, 183 
Wilvert, Michael, 146 
The Witches Hammer, 1 5 
Wittgenstein, Ludwig, 81 
The Wizard of Oz, 244 
Wolf, Bob, 126 

Wolf-Children and Feral Man, 21 
Wolfe, Theodore P., 146 
Wolfson, Louis, 39 
Woodruffe, Sir John, 63 
World Health Organization, 156 

World Instant of Cooperation, 220 
“World on Fire,” 55 
World Peace Meditation, 220 
Worringer, 129 
Wotan, 19 

Wuthnow, Robert, 199 

The Yardbirds, 55 
Yates, Frances, 168 
Yoruba, 131 

zen, 82 

ZERZAN, JOHN ( Vagaries of Negation; 
The Case Against Art), 129-139, 
195-204, 260 
Zeus, 91 

The Zombies, 55 
Zuni Indians, 235 



Charles Manson has touched the raw nerve of America’s obsessions 
and wrath. Twenty years after the most publicized crimes of modern 
times the great body of source material on Charles Manson and his 
Family have been unavailable in private hands, sealed courtroom 
records, and within prison walls. Now, for the first time, a com- 
prehensive amalgam of Manson’s letters, lyrics, poems, testimony, 
artwork, philosophy, and even a novella he wrote about occult goings 
on in his Haight Ashbury days have been collected together. Also in- 
cluded are many previously unpublished photos, compelling revela- 
tions by notorious Family members Lynette (Squeaky) Fromme and 
Sandra Good, an examination of Manson’s ATWA ecological 
organization and his links with revolutionary right-wing factions and 
Libya’s Colonel Khaddafy. Includes a comprehensive, annotated 

Edited by Nikolas Schreck. Contributing Editors: Boyd Rice, Jack 
Stevenson, Jimmi Rocket, John AES-NIHIL, Nick Bougas. 

Trade paperback edition available March, 1988. 



A Novel 

By Joseph Goebbels 

Translated from the German by Joachim Neugroschel 

“ Michael punches its points home more effectively than accounts 
of it had led me to expect. The whole thing has a certain undeniable 
drive ... Its real interest — which is considerable — lies in what it 
reveals about the author, and the emergent Nazi mentality in 
general.” — John Gross, The New York Times 

“One wonders why the American publishers thought Michael 
worth translating and reissuing ... if the intention was to contribute 
to a neo-Nazi revival ... it has not succeeded. ... Michael ... serves as 
a guide to aspects of Goebbels that do not emerge even in the 
published diaries.” — James Joll, “The Nazi in the Rye,” The New 

“Goebbels — who would kill his entire family and then himself in 
Hitler’s bunker in 1945, is revealed here in his youth as a tender, in- 
trospective patriot.” — David Irving 

Dubious Achievement Award for 1987: “New and Noteworthy at 
the Hell Plaza Waldenbooks” — Esquire 
“An extraordinary novel.” — Roger Manvell and Heinrich 
Fraenkel, Dr. Goebbels 

“A compilation of vicious Nazi doctrine.” — Publishers Weekly 

$6.95 (paper) ISBN: 0-941693-00-7 
Available Now 



The Many Faces of the Cosmic Trickster 

By John A. Keel 

The author of the cult-classics. Operation Trojan Horse, The 
Mothman Prophecies, Jadoo, and The Eighth Tower, surfaces after 
a silence of more than a dozen years with a predictably unpredic- 
table Fortean classic. 

Strange archeological phenomena, extraterrestrial visitations, the 
lowdown on “debunkers, ” the fin-de-siecle deja-vu of the New Age 
explosion, tricks in time, snallygasters, and documentation on other 
strange creatures and capers are encompassed in this hilarious tour 
of Mr. Keel’s findings as the foremost investigator into the un- 

$8.95 ISBN: 0-941693-05-8 
Available May, 1988 


As Told To Dr. Ben L. Reitman 
Introduction by Kathy Acker 

In this evocative memoir of the 1930s, Bertha Thompson, an 
early “sister of the road” recounts her misadventures with anar- 
chists, wobblies, pimps, hoboes, and other hard-bitten products of 
railroad wanderlust and the Great Depression. The inspiration for 
Martin Scorsese’s film of the same name. 

$8.95 ISBN: 0-941693-06-6 
Available July, 1988 

P.O. BOX 51 

To order any Amok Press title, write to the above address, and 
enclose $1.00 for the first title, and 50 cents for each additional title, 
to cover shipping. 

AMOK PRESS is distributed to the trade by Publishers Group 
West, 5855 Beaudry Street, Emeryville, CA, 94608. Bookstores, 
libraries, wholesalers, and jobbers may order toll-free: (800) 982- 
8319. In California call collect: (415) 658-3453. 

$ 9. 95